A TREATISE OF AMANDUS POLANUS, CONCERNING GOD'S ETERNAL PREDESTINATION.  
Wherein both this excellent doctrine is briefly and sincerely delivered, and many hard places of Scripture are opened and maintained against the corrupt expositions of BELLARMINE and other Adversaries.  
S.P.O. ●.  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1599   

TO THE RIGHT WORSHIPFUL SIR EDWARD Ratcliff knight, high Sheriff for her Majesty in Bedfordshire, and the virtuous and good Lady his wife, increase of honour and grace and all spiritual blessings.  
IT is recorded of a certain merry fellow (right W) who passing by Zeno the Philos. his school at such time as the old man was reading lecture to his scholars about the definition of virtue, merrily asked one in the company, how long he thought it would be, ere the Philosopher would use virtue, that at these years had not learned what it was. This apothegm though uttered in jest (according to a proverb we have, Ridentem dicere verum quis vetat: a man in merriment may mean good earnest) may both serve my turn for a just apology, and also meet with the brainsick humour of this scribbling age (whereof I may use the Poet's words (Tenet insatiab●le multos Scribendi cacoethes, Men are mad upon booke-making) that doth nothing else but writ, & nothing less than use aright, the things already extant. For albeit the great respect of your honourable descent, self worthiness, & deserts to me: besides the affinity of both out houses by my Father's matching with the virtuous gentlewoman your sister, or the consideration of mine own place & calling (thus far furthered by your Worship's care and kindness) might justly exact something of mine own invention; yet partly the unnecessarines of sending new books abroad, without caring of profiting by the old, and partly the disability of my own wit that way, altogether insufficient to produce any thing, that is able to pass the censure of mine own quill, much less the judgement of another's coal, hath induced me rather to carry other men's books, than exhibit any of mine own, give the spurs to another than stir myself, and commend to my friends such as I find sap and soundness in rather than fill the world with new or newefangled stuff myself. Let such as the Lord hath imparted a greater measure of his grace unto that way, employ their talents; I, who am the lest of all my master's servants, think it sufficient with Ahimaaz, 2. Sam. 18.19. to be sent second, seeing he thinketh me unworthy to carry the first tidings with Cushi, knowing the Lord may so bless my endeavoured that I may overtake if not outstrip the firs● messenger, that is, do as much good by translating, as some do by first inventing. But to the point. The blindness of former ages hath been so gross and palpable, that they would strain at gnats and make such bones at a greek word, that they would baulk it with a Graecum est, non potest legi, its greek, I cannot skill of it, but in points of deeper learning especially divinity, and especially the point of Predestination, it was esteemed the highest branch of all impiety, and presumption surmounting that of the Bethshemites, 1. San. 6.19. that would peer into the ark, to dive never so little into that doctrine. Contrariwise our days have hatched such pregnant wits, that learning seems to go a begging, so that both children and chapmen, martial and mechanical, that never set foot within the school gates can as roundly talk of Predestination and universal grace, as any point in their own trade. But as I must needs mislike the neevish niceness of the one, that would tie our faith to the ring of the Church door; and with the good collier to believe as the church believes and the Church to believe as he believes, by an intricate and implicit saith, so cannot I approve of their rotten ripeness and overripe rottenness, that unreverently do handle holy things, and lay profane hands on God's ark. There is a modest wisdom taught in Zion, to be wise, but with sobriety, and the language of C●●●●● must be learned, but with this memento, that it is a holy language. Whether so deep matters be to be dealt in, I do not now dispute, mine author shall decide that controversy. To return therefore unto your Worships, for your own and others instructions in this no less dangerous than deep a point, I have done into English this treatise of another man's, that you whom God hath advanced to great place in your country, may both have yourself what to hold, and also countenance the Orthodoxalliud gements of the learned about you, as occasion may serve: your Worships own lone to religion, and the forwardness of the excellent lady your wife have emboldened me thus far. It remaineth that I crave of your Worships, that as I have presumed to publish this abroad under your protection, so my endeavoures might be accepted by you both, that, whom for your virtuous disposition the world doth agnize for a blossom of true nobility & for the excellent ornaments of all gentility, that you are beautified with, all men admire for a mirror of men, I among other may also have cause to admire for vouchsafing me regard the lest of all men. And thus resting in your favour I commit you both to the grace of the almighty, which as it hath hitherto been your direction so he grant it may still be your Wor. lodestar to everlasting happiness.  
Camb. this 24. of jan. 1598. You Worships unworthy servant and Orator Roger Gostwyke.   

OF GOD'S ETERNAL PREDESTINATION.  

Whether this doctrine may be taught.  BEing to entreat of God's everlasting predestinate. with the help of Christ, I have thought good first of all to handle this question: whether we may publicly propound this doctrine to the people in the Church of God or no? I am of opinion I may do it, and that for these reasons. 1. Because God hath delivered and commended the same by his Prophets, Christ himself and his Apostles unto the Church, as shall appear more plainly by the testimonies I shall afterward allege. Now to say we may not teach that in the Church which God himself hath delivered, is sacrilegious impiety & wicked folly. 2. Because the doctrine of Predestination is the foundation and principal part of the Gospel. For the Gospel teacher's, that God so loved the world that he gave his only begotten son, that whosoever believed in him should not perish but have everlasting life. 
What gods love is.  Phil. 3.16. This doctrine of the Gospel will not be found, unless it be showed, what manner of love that is, wherewith God loved the world. Now the doctrine of Predestination showeth that it is the fatherly good will that God beareth unto us, that it is the free love wherewith he loveth those whom he hath chosen, not that have chosen him. Malac. 1.2. that it is that everlasting and unchangeable love, which he beareth to his elect unchangeably from eternity to all eternity. The doctrine of the Gospel will not be sound, if it be not understood that God hath given his only begotten son unto us, as who was foreknown before the foundations of the world, 1. Pet. 1.20. as the elect of God the father, as is plain by the testimonies I will afterward deliver. The doctrine of faith will not stand, unless we bring it from the true fountain thereof, namely gods free election: whereupon it is called the faith of Gods elect, Tit. 1.1. and again that they beleeu●●, as many as were ordained to eternal life, Act. 13.48. In brief the doctrine of justification regeneration, and eternal life, will not stand unless the ground work thereof be sought for and she we● in the free election. Again, is it not a part of the gospel and glad some tidings of eternal salvation, which Christ saith Luk. 19.20. rejoice rather that your names are ●●r it 〈◊〉 heaven, the same that is Mark. 13.20. unless the Lord had shortened those dates, no flesh should be saved: but for the elects sake whom he hath chosen, he hath shortened those days, according to that he says, Mat. 24.24. that it is not possible that the elect should be seduced by the false Christ's and false Prophets. Consonant again to Mark. 3.26. Than they shall see the senne of Man coming in the clouds, with much power and glory, and he shall sand his angels, and gather together his elect from the 4. winds, from the end of the earth to the end of the heaven. And Paul Rom. 8.30. Whom he hath predestinated, those also he hath called, and whom he hath called, them he hath justified, & whom he hath justified, those also he hath glorified: and u 33. Who shall late any thing to the charge of gods elect? and again, Rom. 9.23. to declare the riches of his glory toward the vessels of mercy, prepared to glory. And Rom. 11.7. The elect have obtained namely, righteousness by faith, and u 5.6. a reservation is made according to his free election: if by grace, not now of works, else grace is not grace: if by works, than not of grace, otherwise work is no work, and 1. Cor. 1.27. and above all in that excellent gospel-thanksgiving. Eph. 1.3.5.6. Blessed be God and the father of our Lord jesus Christ, who hath blessed with all spiritual blessing in heaven, in Christ, as he hath chosen us in himself before the foundation of the world, that we might be holy and unblamable before him with love, who hath predestinated us, whom he hath adopted into his sons by jesus Christ in himself according to the good pleasure of his will, to the praise of the glory of his grace, etc. and verse 11. In him also we are chosen, when we were predestinate according to the purpose of him, which worketh all things after the counsel of his own william. and jam. 2.5. And in a word God's promise that he will keep his elect from worshipping the beast, which all the inhabitants of the earth shall worship, whose names are not written in the book of life of that lamb which was slain before the foundation of the world was laid. Apoc. 13.8.  
Therefore he that denies the doctrine of predestination is a part of the Gospel, renounceth God and Christ & the Gospel. And what is the doctrine of reprobation else, but an illustration of the greatness of the grace of election. For contraries laid one by another, are more perspicuous. We never perceive the sweetness of the grace of election truly indeed, till such time as we see that it is not given to all men, but is a gift peculiar to such, as he especially loveth from everlasting.  
3 The third reason is, for that this doctrine of predestination hath many uses, which they defraud the Church of God of, that would have this doctrine smothered from the people, or only to be canvased in the schools among the learned. 1. As first it maketh to the confirmation of our affiance concerning the certainty of our salvation in Christ against all distrust and despair, 
The uses of this doctrine.  as is plain by these places of Scripture. Luk. 10.20. Luk. 12.32. joh. 6.37. joh. 10.28. and 17.12. 2. Secondly, it helpeth to fortify us against pride and carnal security, that we may ascribe all the glory of our salvation, not to ourselves but to God alone that hath chosen us to salvation, as appears by these places. Rom. 11.5, 6. Math. 11.25. and 13.11. joh. 15.16. 2. Cor. 10.17. 1. Cor. 1.31. and 4.7. Eph. 1.3, 4. 3. Thirdly it proveth the deity and godhead of Christ. For seeing Christ hath elected us to eternal life, joh. 13.18. and 15.19. Mark. 3.27. we gather thereupon, that he is true eternal God. 4. Fourthly it makes to the confutation of the heresies of the Pelagian●, Papists, and other enemies of the grace, power, and righteousness of God. 5. Fiftly it stirreth up in us a lively sense of the eternal love of God toward us, and kindleth again in us a love toward him. For who would not require him with love again, that loveth him so entirely? Mal. 1.2. Rom. 9.13. 6. It engendereth love towards our neighbours, and the other elect, 2. Thess. 2.13. 7. It whetteth in ●s a longing to do good works. Eph. 1.4. and 2.10. 1. Thess. 1.4. 2. Pet. 1.10. Lastly it breedeth patience in us against the cross and all calamities. Rom. 8.28, 29. And thus having briefly handled this question, now I will proceed by the help of Christ to the matter itself.  

What is Predestination.  The eternal Predestination of God (to speak generally) is God's holy, wise, just, and immutable decree, whereby he hath preordained all things from everlasting with himself, to such ends as whereby he may be glorified. In greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Whereas Predestination every where is taken only for the predestination of men to certain ends, we are to know that is done by a synecdoche: for proorismus pertains as well to other things, as is evident by places of scripture, which I shall after be occasioned to quote.  
1 Predestination is twofold: of matters; of men. Predestination of things or matters is God's decree, whereby he hath ordained universally all things from everlasting to their proper end, that should be made or done. As, the things that Herod and Pontius Pilate with the Gentiles and people of Israel did, the hand and counsel of God decreed all should be done, that is to say, did predestinate or appoint beforehand to be done. Act. 4.27. So saith Paul, 1. Cor. 2.7. that God did (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, predestinate or decree the wisdom which is hid in a mystery, before the world to our glory.  
2 Predestination of men or persons is God's decree, whereby they are ordained from eternal to certain ends. And it is twofold, Election and Reprobation. 
Election.  Election is predestinating to a gracious and blessed end: and it is 1. of Christ. 2. such as are united unto Christ.  
1 The election of Christ is his predestination, whereby God hath designed from all eternity his only begotten son, 
Christ's Election.  to be the head of Angels and men, and mediator between God and men. Concerning this election God hath given testimony by the Prophets and Apostles. Esa. 42.1. he saith, Behold my servant whom I uphold, mine elect in whom my soul delighteth. Math. 12.18. Behold that servant of mine whom I have chosen, my beloved in whom my soul doth rest. Likewise 1. Pet. 1.20. it is said, we were redeemed by the precious blood of that blameless and unspotted lamb, that is, Christ. Foreknown, that is, foreordained according to the knowledge of his gracious pleasure, before the foundations of the world were laid. Hereupon 1. Pet. 2.9. Christ is termed a living stone, refused of men, but chosen and precious with God. In the head that election doth shine and show, by which we are adopted into the hope of eternal life. The son of God is by the eternal decree elected to be in respect of his human nature the son of god, and head of men and angels. Whereupon 1. it followeth, that men and angels must not refuse him, 
The use.  because that were ignominious and sacrilegious against God. 2. That we may safely and confidently rely upon Christ, seeing he was ordained by God's eternal counsel for our salvation, and therefore that our salvation both is and always was in him. This point is very necessary to be known For besides the suspicion which novelties carry with them, what assurance could we have of our faith, if we should believe, that after some millions of years, this remedy came suddenly in God's head to secure men by? But some may ask this question, seeing Adam fell not before the creation, how was Christ ordained a redeemer? for the remedy must be after the evil for which it serveth. To this I answer, that this hath reference to God's foreknowledge. For doubtless God before he made man, foresaw that he would not stand long in his innocency: therefore in his great wisdom and goodness, he ordained his only son the Redeemer, to deliver from destruction mankind that should be lost. For in this doth the infinite goodness of God more fully appear, in preventing our wretchedness with his grace, and ordaining a restoring again to life before the first man had fallen into death.  
The Election of Christ is merely of free gift, as Austin proveth, Tom. 7. lib. 1. de praedest. Sanct. cap. 15. The Saviour himself is a very excellent proof of predestination and grace, I say the mediator between God and man, the man jesus Christ, who to be so, by what foregoing merits of faith or works, did the human nature that was in him procure? I pray you answer me, that he, that man that was taken into the unity of person with the word which was coeternal to the father, should be the only begotten son of God, how did he deserve that? what good quality of his of any sort went before it? what did he, what believed he, what asked he before, to obtain this unspeakable excellency? did not that very man, by the words procurement and taking him up, from the time that he began to be the son of God, begin to be the only begotten? did not that woman that was filled with grace conceive that only begotten son of God? was not the only son of God borne of the holy Ghost and virgin Marie, not through the lust of the flesh, but by the singular gift of God? was there any fear left in process of time that man should sin by free will? or therefore was there no free will in sin, or was it not so much the more, by how much the less he could serve him? surely all these things which are particularly admirable, and other, which may truly be said were proper in his human nature, that is, ours, did particularly receive in him, without any deserts at all before going.  
2 Election of those that are united unto Christ is that predestination whereby all they are ordained to salvation, that the father had appointed to unite unto Christ, as the head. For there aught to be given a head to such as were to be predestinate to salvation, in whose order, perfection, and virtue the predestinate were to stand. And it is either of the blessed Angels, or of men that were to be saved.  

Election of Angels.  The Election of the blessed angels is that predestination, by which God from eternal ordained, to establish some angels by grace in the good wherein they were created, to the enjoying of eternal bliss. Hereupon Paul calls them elect Angels, 1. Tim. 5.21. I beseech ye in the sight of God, and the Lord Jesus Christ, and his elect Angels, to keep these things. The blessedness of good angels is twofold: first, enjoying of God: secondly, their certain knowledge, 
Their blessedness.  whereby they are secure of their own everlasting standing, and never to fall any more. Angust. E●chirid. ad Laurent. cap. 29. Now the angels were elect before their creation by God, and that not for any merits of theirs, but of the sole mercy and grace of God. And therefore their constancy and perseverance in good, was grounded upon the good pleasure of God.  
The schoolmen speak much of the angels merits absurdly, upon misconstruing of S. Austin, as also out of a curious and subtle dispute of Anselmus, in his dialogue of the fall of the devils.  
The Elect are in Christ as in their head. Hereupon Christ himself for the primacy he hath among the angels as their head, is called an Angel, Mal. 3.1. and hence it is that the angels are subject to Christ.  
If any other object, The angels sinned not, and therefore need no mediator; I grant indeeded they needed no redeemer, but they needed a head, by whose hold they might cleave fast and firm unto their God. They did not need any restorer, but they did a preserver in good, without whom they had not remained sure in their innocency. Bernard in his 22. sermon upon the Canticles. How can you say, saith he, that our Lord Jesus Christ was the good angels redeemer? he that lifted up man when he was down, gave this gift to the angel that stood, that he should not fall. By the same means drawing him out of captivity, by the which he defended this from captivity. And in this regard, he was redemption to both of them alike. Delivering that man, preserving this angel. Therefore it is plain that the Lord Christ was redemption to the holy angels, as he was righteousness, wisdom, sanctification. Thus much saith Bernard. And this opinion some other do gather out of Col. 1.20. and 2.10. but the faithful servant of Christ Theod. Beza extracts a truer sense of those places.  
And thus much of the election of the blessed angels, now follows of the election of such men as are to be saved.  

Election of men.  The election of men to be saved is God's predestination, whereby he hath decreed with himself from everlasting what men he would one day take out from the rest, & exempting them from the common destruction, adopt to salvation.  

Sign of the word.  The name of election is ambiguous: for one while it signifies the taking of one into some office, 1 as Saul was elected to the kingdom, and judas Iscariot to be an Apostle. 2. Another while it signifies Gods eternal decree of separating and taking some from the rest. 3. of mankind and adopting them to eternal life: again, sometime that execution of his eternal decree, done in time. 4. And lastly sometime by a metonymy, the elect themselves, as Rom. 11.7. the election hath obtained, that is, the elect. Hear it is taken in the second signification. It shall not be amiss to consider, the causes, effects, subjects, adjuncts, disperats, comparats, coniugats, and examples thereof.  

The efficient ca●se of election.  The proper cause or the principal efficient is only God the father, the son, and the holy ghost: according to these proofs. Eph. 1. 3.4. Blessed be God and the father of our Lord jesus Christ, who hath blessed us with all spiritual blessing in heaven, in Christ, as he hath chosen us in him before the foundation of the world was laid, to be holy and unblamable before him with love. joh. 13.18. I speak not of you all, I know whom I have chosen. and john 15.16. you chose not me but I you. And of the holy ghost we read he said Act. 13.12. Separate me Paul and Barnabas to the work whereunto I have called them. Now this calling of the holy Apostles, was with eternal election, as Paul declareth saying, Gal. 1.15. that he was separated to the Apostleship from the womb. Therefore election is made no less, by the son and by the holy ghost then by the father, but it is chiefly ascribed to the father, because he is as the fountain of the Godhead, so the beginning of every action in the deity.  
Hence we ●ather 1. that none of us choose himself, none ordained himself to eternal life: so that damnable is the leger demain of a certain Apostate corrupting that place, Act. 13.48. And they believed, so many as were ordained to eternal life:, and construing it thus, that ordained and disposed themselves to embrace eternal life. 2. that the father son & holy ghost are one God in essence.  
Concerning the cause that moved God to choose us, or for which he made choice of us, there is hard hold and great controversy both a great while since in Saint Augustine's time exercising & at this day troubling the church. For the plain teaching whereof, it shall be good to show, which is not the cause for which God chose us, than which is. Now of all this disputation let this be the ground or position. The cause whereby god was moved to choose us or for which election was made, 
Of false causes.  is not man's will, nor faith foreseen, nor merits of men foreknown, nor nobility of birth, nor any other prerogatives, nor yet the merit of Christ, nor lastly the end itself of election, but only that good pleasure of God founded and grounded upon his free love.  
This position consisteth of two parts: 1. the removing of the false causes. 2. the assertion of the true one. There are 6. false causes removed away, man's will, saith foreseen, men's merits, dignity or prerogative of stock, Christ's merit, and the end of election. Whereupon we say the decree of election is absolute, for that the efficient cause, for which it was made, was not the condition of man's will, faith foreseen, foreknown merits, worthiness any way etc.  
Therefore for the first, Election was not made for the free will of man, or because man did will, and that for these reasons. 1. The Apostle doth flatly deny it, Rom. 9.16. Election is neither of him that willeth nor of him that runneth, but his that hath mercy namely God. Not because man would and man would not but because by our own strength we are not able to william. Here he calleth our will, the thought, desire, and labouring of our mind, this will doth the Apostle plainly exclude from election, ascribing it wholly to God's mercy, which taketh us unto him, neither willing, nor desiring, not nor yet so much as once thinking on it of our own accord.  
They that go about to prove out of these places that any strength is attributed to our will, but indeed of itself can do nothing, without the help of God's mercy, are wide: for the Apostle doth not show what is in us, but excludeth whatsoever doth seem to be in us. 2. Because man's will is not eternal, & therefore cannot be the cause of eternal election. The efficient cause must of force be either in time or at lest in nature before his effect. But man's will is not first so much as in nature, much less in time before the decree of election: therefore it is not the efficient cause thereof. 3. If we were elected for our will, many inconveniances would grow thereupon. 1. God's grace should be subjecteth to men's wills, as Prospero speaks, which is as much to say, as that the grace of election were under man's will, as the effect is inferior to the cause, the excellency of man's will should exceed the grace of God electing. 2. This were to derive the beginning of salvation from him that is saved, not from him that doth save, as the same Prospero saith. 3. It were in man's power if he would to be either elect or reprobate. 4. All assurance of salvation should be clean taken away, seeing man's will is unsure and unstable, and we should bring in the popish suspense or doubting of salvation. 5. Election should be by hap hazard, as depending upon the changeable will of man, and so we should make god fortune's idol, as Luther doth well note: he should elect if men would, and he should not choose if men would not: nay the same man should sometime be elect and sometime not be elect. So than man's will is not the efficient cause of election.  
2 Neither faith foreseen is the efficient cause of election: for the right understanding of this, we must put off one slander that the adversaries hung upon our backs. They say we teach, that without any respect at all of faith in Christ Jesus, a little small number is elected, by a certain absolute decree.  
First there is ambiguity in those words: without ●ny ●●spect at all of faith in Christ: for it may ca●●●● do●ble meaning, either that faith is not the 〈◊〉 cause, for which God elected us, or that he had no respect at all unto faith in election, not so much as the effect of election. In the first sense it is truly spoken, that we were elected without any respect at all of faith, that is, we were not elected for faith's sake, or that faith was not the efficient cause, for which election was made, and this we truly maintain. The contrary assertion is plain Pelagianisme. In the latter sense we neither say it, neither can it be truly said: for faith is the effect of election.  
Secondly, the decree of election is termed absolute, not that it doth not any way look to faith, but it doth not respect it as the efficient cause, otherwise it doth as an effect. This is it then that we say, That faith foreseen is not the efficient cause for which election is made, as appeareth bythese proofs.  
1. It is not said any where in the Scripture that election was made for faith, or is of faith. 2. Man's faith is not from eternal, but the efficient cause of eternal election must be eternal. 3. Faith is the gift of God. 4. The grace of election goes before faith, joh. 15.16. You chose not me, but I you. 5. Our faith is the effect of election, Act. 13.48. So many believed as were ordained to eternal life. 6. We obtained mercy not because we were faithful, but because we should become faithful: as Paul professeth of himself, 1. Cor. 7.25. 7. Faith is not the cause of second grace or of calling, by which faith is given, nor of the nearer means, namely of the word and sacraments, much less than is it the cause of the farther remote or first grace, namely of election. 8. If this were granted, many absurdities would ensue. 1. Election should not be grace. 2. This were the next way to give man the first part, and God the second. 3. The grace of election should depend on man, and not on God. 4. There should have been no elect: because none of his own nature believes, but should have been hurled headlong into miserable perdition, out of which none could recover himself, if God did not help him out: we are nothing, we believe nothing but so far forth as he worketh faith in us, as he saith without me ye can do nothing, therefore not believe; and Paul, Phil. 1.29. it is freely given you, not only to believe in him, but also to suffer for him.  
By all which arguments it is clear, that faith foreseen is not the efficient cause of election, which opinion the Pelagians of our time do gainsay and control, 
The adversaries proofs.  affirming that faith is the cause of election, which they go about to prove, both by some places of scripture, and by arguments. Now they abuse 6. places of scripture to do this.  
1 2. Thes. 2.13. Paul saith, That God did choose the Thessalonians from the beginning to salvation by the sanctification of the spirit, and faith given to the truth: and faith foreseen is the efficient cause of election.  
Ans. First there is a fallacy of composition, in joining together things that should not be joined, for with that word (he chose) there are joined these words (by faith) which should not be: but to the word (salvation) the instrumental cause whereof is faith, for from those words (to salvation) an ellipsis of the greek article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming between have those words that follow their dependency, to wit, (by sanctification, and belief of the truth.)  
2. If Paul's meaning were, that we were elected elected for faith foreseen, it should follow also that sanctification of the spirit were the efficient cause of salvation, for the Apostle sets them both together: but sanctification of the spirit is not the efficient cause of election, because it followeth after election, for not whom he hath sanctified, those he hath chosen, but whom he hath chosen, those he hath both called and justified and sanctified. Seeing sanctification is a part of glorification. Again that sanctification comes after election is plain by Eph. 1.4. He chose us in him, before the foundation of the world was laid, to be holy and blameless in his sight with love: and faith is not the efficient cause of election. 3. I will show the true meaning of election. Apostles speech. Paul teacheth that God from the beginning or before the foundation of the world chose the Thessalonians to salvation, which salvation they obtain through sanctification of the spirit, and faith given to the truth: therefore he teacheth that sanctification, the spirit and belief given to the truth, are not the efficient causes of election, but of salvation, being but effects of election. Therefore they are set down by Paul as tokens and marks of election, showing that in itself it is not to be comprehended of us. Therefore to know that we are elect of God, we need not seek and dive into the secret counsel of god: for this is the bottomless pit of wicked desperation. But we shall find a sufficient proof of election in ourselves, if so be that God hath sanctified us by his spirit, and lightened us to believe his gospel.  
Act. 13.48. And they believed so many as were ordained to life. Ergo faith foreseen is the efficient cause of election.  
Ans. 1. The testimony is falsely cited, for they should prove that faith is the efficient cause of election: and this that is alleged shows no more but who did believe. 2. This speech doth quite overthrow the Adversaries opinion; for it proveth, that ordination to eternal life is the cause of faith, not that faith is the cause of ordination to life; otherwise it should have been said, And they were ordained to eternal life so many as believed. 3. They offend by misinterpretation, expounding the place of Luke actively of our disposition, when as the verb passive is used in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were ordained: therefore they were ordained by another, namely of God: ergo Luke saith not, that so many as disposed themselves in mind to believe, believed; but so many as were ordained to eternal life: now none doth ordain or dispose but God, who doth predestinate his to the inheritance of eternal life. 4. This place doth prove, that faith doth depend upon God's election, that faith is grounded on God's eternal counsel, and that we are ascertained of election by faith.  
3 Rom. 8.29. it is said, whom he hath foreknown, he hath also predestinate: therefore foreknown belief is the cause of election.  
Ans. 1. They dally with us with an homonymy in the word [foreknown,] making us believe the Apostle used that word here for [foresaw:] but Paul useth it in this place for [he acknowledged for his own, approved, loved,] for he speaks of his foreknowledge, not of his bore knowing, but joined with his gracious will, wherewith God appointed with himself in his secret and eternal counsel to love those that should be borne and called in their due time, as it is said, that he loved jacob and hated. Esau, Mat. 1.2. For God is said to know such as he vouchsafeth his love, and to be ignorant of other, Exod. 33.17. Psal. 1.6. 2. Tim. 2.19. ergo the foreknowledge, that Paul speaks of in this place, is not his bore prescience, but the difference which he always put between his children and reprobates.  
2 This testimony is also impertinent. Fo● the Apostle doth not say, whose faith he foreknew those also he hath predestinate. Neither doth h● speak of the faith but of the persons.  
4 Hebr. 11.6. It is impossible without faiths please God. ergo faith is the cause of election.  
Ans. 1. Neither is this any thing to the purpose, because the Apostle doth not say, it is impossible that without faith any man should be electe● from everlasting.  
2 There is an elench of a false subject. Fo● the Apostles speech touching reconciliation with God and justification, is inconsiderate● wrested to election. We are elected, without foresight of our faith coming between, as of the cause, but we cannot be acquit from the guilt of sin and please God, that is, be reconciled without it.  
3 I will show you an impossibility: if our adversaries question were true, it should follow that none were elected; seeing we had nothing that could please God, and we are nothing nor believe nothing, but in as much as he worketh it in us, both to will and to work. Therefore it is wrongfully imputed to faith foreseen, which should rather be ascribed to grace & Christ, in whom we are loved and elect.  
5 Paul says, Rom. 11.20. Thou standest by faith: ergo faith is the efficient cause of election.  
Ans. 1. It is beside the matter: for he saith not, Thou art elected to eternal life for thy faith's sake.  
2 There is another elench of the false subject, detorting that foolishly to election that is spoken of the perseverance of the Saints. Thou standest through faith, that is, thou dost persevere in the people of God, in the communion of the Church.  
6 Rom. 11.23. And they also if they remain not in unbelief, shallbe grafted in, ergo faith is the cause of el●●●ion.  
I answer, 〈◊〉 ●●●s is as little to the purpose, both for the words and sense. For the words, he saith not, they shall be elected to eternal life. For the sense: the election to life is not to be any more, but it is past, before the world began. Now Paul speaks of a matter that shallbe, they shallbe engrafted.  
2 It faileth in the subject: the place doth handle their calling to the Church, not election.  
3 To be engrafted in this place, is to be made a member of the mystical body, which is the Church, and that through outward calling. As the olive is the Church or people of God.  
Thus having cleared six places of Scripture corrupted by the adversaries, let us now examine some of their arguments which they bring for foreseen faith.  
1. Arg. Election among men is of such as seem to have some excellency above other. Such therefore is God's election, of them as by faith were to be better than unbelievers.  
Ans. Here is a sophism of an equality, in making an equality between hods' election & man's, being most unlike. For 1. man's election, makes choice of nothing but such as seems to have some excellency above other: but God's election because it is free, doth not found but maketh them that are to be elected. joh. 15.16. You chose not me, but I you. 1. joh. 4.10. In this is love, not that we loved God, but that he loved us. Therefore well saith S. Austin against julian, God made choice of none that was worthy, but by his choice made them worthy. 2. Man's election is with a long or at lest sufficient delibetation before hand, so is not Gods: for all the works of God are known to him from everlasting, Act. 15.3. Man's choice may fail, so doth not Gods: therefore repentance often followeth that, but this is without repentance.  
2. Arg. If God be better excused by saying he chose them, whom he foresaw would be worthy, and believe, and rejected them, whom he foreknew would be unworthy & unbelievers, them it follows that faith foreseen is the cause of election. But he is: ergo  
Ans. It is a false supposition that God needs to be excused, for choosing some & rejecting other: and again that one excuse is better than an other. For God stands not in need of any excuse, not the best that can be. For what shall the most omnipotent Creator need to purge himself to his most base & weak creature? though he had cast off all men, and chosen none at all, who should accuse him, and before what judge? 2. The assumption is false, because it taketh away the glory of salvation from God, and gives it unto man.  
3. Arg. Look how God doth save us in time, by the same he did choose us from eternal: but he saves us by faith: ergo he chose us for faith.  
Ans. 1. I deny the consequence, because there is more in the conclusion than was in the premises. It is one thing, by faith: an other, for faith. As we are justified by faith, not for faith's sake. 2. There is a fallacy in the consequence of the proposition: for the consequence in likelihood is converted with the antecedent. Thus it should be, By what means God saveth us in time, by the same he decreed from eternal to save us. But now the decree of election doth not stretch so far: for God in time saveth us by the preaching of the gospel: did he therefore choose us by the preaching of the gospel? he saveth us by the ministers of the word, did he choose us therefore by them?  
4. Arg. If God foreknew who should believe, than he chose by faith foreseen: but the first is true: as appears by Augustine, tract. 42. upon john, upon those words, joh. 8. He that is of God, heareth the words of God: where S. Austin saith, God knew who should believe: ergo the latter is true also.  
Ans. I deny the consequence of the connex: otherwise many absurdities would follow as well as, if God foreknew that Saul should be of a tall stature, therefore for his tallness he decreed to make him king. Again, if God foreknew who would do good works, than he chose them for good works: for the bore prescience is not the cause of things. 2. Augustine's testimony doth the adversaries little pleasure, but rather overthrows their assertion. He doth not, saith Austin, put a difference in their merit, or findeth any thing in men, but Christ foreknew who should believe. According to this predestination the Lord spoke, not for that he found any, that were already of God.  
5. Arg. All that are elect are elect in Christ: but without consideration of faith, none is in Christ: therefore without consideration of faith none is elect.  
Ans. 1. The conclusion is doubtful: because it may have a double force; 1. that we are elected into faith, and so it were true, because we are elected both to the end, and to the means leading to the end. 2. That we are elected for faith's sake, as our adversaries mean it, but so it is false.  
2. This syllogism hath four terms: 1. all the elect. 2. to be elect in Christ. 3. without respect of faith. 4. to be in Christ.  
3. Though we should grant this proposition, [They are elect in Christ,] yet for all that there were four terms, because of the homonymy of the word [Elect.] For in the proposition it is a noun substantive; in the conclusion, a participle of the passive voice. Now every one knows that hath the lest smack of logic that substantia and passio, substance and suffering, are two divers things.  
6. Arg. Austin makes faith foreseen the cause of election, in his book depraedest. Sanct. cap. 3. I brought my reason to this point (saith he) to say, God therefore in his foreknowledge chose no man's works, which he himself would give: but in his prescience he chose faith, so that whom he foreknew would believe in him, him he chose.  
Ans. They offend by citing a testimony that is not authentic. 1. Because Austin retracted this very thing, yea and that in the very same book, and that self same place. For he presently crosseth it, saying, I had not yet sought diligently, nor found, what manner of matter Election of grace is, neither would I have said it, if I had known that faith is found among the gifts of God. For it is said, I obtained mercy, that I might be faithful, not because I was faithful. The same opinion of faith foreseen, as it were the rags and relics of Pelagianisme, he plainly confesseth. Retract. lib. 1. cap. 23.  
2 This opinion of foreseen faith, Austin himself hath notably confuted. de praed. Sanct. lib. 1. cap. 17, 19 Therefore yet it standeth that we are not elected for faith foreseen.  
Neither is faith the instrumental cause of Election.  
1 Because faith itself is altogether the effect of election. Act. 13.48. And they believed as many as were ordained to life everlasting. Now an effect can neither be efficient nor instrumental cause of its own cause.  
2 Faith is not from eternal, but the cause of eternal election must be from eternal: for it is not likely in any reason, that the efficient cause of a thing that was from all eternity, should be a thing that began to be but in time.  
3 Faith cometh after election in her due time, as Paul speaketh of himself, 1. Cor. 7.25. I have obtained mercy at God's hand, that I might be faithful. So saith justin Martyr in his dialogue with Trypho the Iew. pag. 202. Here now if I shouldrecken up all other things that Moses ordained, I could prove they were figures and notes and denouncements of such things as were to befall unto Christ, and them that were foreknown that they should believe in him. And Augustine, tom. 7. lib. 1. de praedest. Sanct. cap. 17. Let us understand the calling whereby the elect were made, not that were elected because they did believe, but who are chosen to believe.  
4 There is not the same reason of election and justification. For they that are to be saved are actually and in deed elected, even before they believe, as Paul, as Dionysius Areopagita, Damatis, and other that being at man's estate learned Christ. But no man is actually justified, but he that believes already.  
3 Neither are merits of good works the efficient cause of election. 
Works.   
1 So Paul avoucheth, Rom. 9 11, 12. When the children were not yet borne, and had done neither good nor ill, that the purpose of God, which is according to election should remain firm, not of works but of him that calleth. and Moses, Deut. 9.4, 5, 6.  
2 Election is not of him that runs, Rom. 9.16. that is, must not be imputed to man's industry, study, or labour.  
3 Election is of grace by Paul's record, Rom. 11.5, 6. Therefore now there is a reservation made according to free election. If by grace, than not of works, otherwise grace were not grace.  
4 The merits of good works are not from everlasting, and future matters cannot be the efficient of election that was made from everlasting. 2. Tim. 1.9. Who hath kept us and called us with a holy calling, not of our works, but of his own purpose and grace, which was given unto us in Christ jesus before the world.  
5. God foreknew and prepared good works also before hand, in which the elect should walk, Eph. 2.10. We are his workmanship made in Christ jesus to good works, which God hath prepared that we should walk in them.  
6 Good works are the effect of election Eph. 1.4. as be chose him before the foundation of the world was laid, that we should be holy and unblamable before him with love.  
7. No man can met it at all at God's hand, by Paul's witness. Rom. 11.35. Who gave unto him first, and it shall be restored unto him.  
8. If merits should be made the efficient cause of election, these inconveniences would ensue. 1. Election should not be grace, as Paul collecteth Rom. 11.6. if of works, than not grace, else work now: were not work. 2. we had matter to boast of. 3. God should be made subject to men. 4. Election and salvation should be uncertain.  
9 The jesuits themselves deny that we are elected for works foreseen, as Bellarm. tom. 3.3. general controversy, lib. 2. de gratia & lib. arbit. cap. 9 and so forth.  
Therefore the opinion of Ambrose Catherinus and other Papists is false, that hold that merits of good works foreseen are the efficient cause of election.  
Now they uphold their opinions with some places of the scripture.  
1 Rom. 8.29. Whom he foreknew, 
The Papists proofs.  those he hath predestinated to be conformable to the image of his son, Out of which place they reason thus. If God hath predestinated those whom he foreknew should be conformable in the merits of works to the image of his son, than he did predestinate them for their merits of works: but he did, as is alleged. Ergo  
Ans. 1. The assumtino is false. 2. to prove that they wrist that testimony to a wrong seize. For Paul doth not teach that they are predestinate of God, whom he knew would be conformable in merits of works to the image of the son of god, but that God did predestinate those whom he foreknew, that is, appointed to hold for his sons, to this that they should be conformable to the image of his son: but wherein? in bearing the cross, whereunto they were appointed. Therefore the conformity to the image of the son of God, is the end of Predestination, no efficient meritorious cause. Bellarmine doth thus & rightly expound this saying of Paul, whom he foreknew by his knowledge of approbation, whom he loved, whom he would, those also be predestinated to be conformable, that is, that they should be conformable to the image of his son: for to know and foreknow in the scripture is often taken for his knowledge of approbation. As Rom. 11. God hath not shaken of his people whom he foreknew, 2. Tim. 2. The Lord knoweth who are his. Math. 5. I know you not. Psal. 1. The Lord knows the way of the just. joh. 10. I am a good shepherd and I know my sheep.  
Here they make an exception: Paul doth not say he predestinated them that they should be like, but he predestinated them being like. (to be, or that they should be, are not in.)  
Ans. I grant indeed, the words (that they should be) are not expressed, but they must necessarily be understood, for the verb substantive is usually left out in Paul 2. much less doth the Apostle put in those words which they do, namely, that they are predestinated that should be made like the image of the son of God. 3. The Apostles words depraved, in placing the conformity to the image of the son of God among merits, which the Apostle placeth in bearing the cross, as is clear by the place where the Apostle showeth from the very order of election, that all the afflictions of the faithful are nothing else but the way whereby they are made like to Christ. Therefore we should not grieve at it, nor think much to be afflicted, unless we will think much at the lords election, whereby we are predestinate to life: or take it ill to show forth the image of the son of God in us, which is the preparative to heavenly glory. The sum of all is this, that his free adoption wherein our salvation doth consist, cannot be severed from this other decree, by which he ordained us to the cross, because none can inherit heaven, that is not first made like the only begotten of God.  
2. 2. Tim. 2.20. In a great house there are not only vessels of gold and silver, but also of wood and stone, some to honour, other to dishonour. Therefore if any purge himself from these things, he shall be a vessel of honour, sanctified and fit for gods uses, and fit for every good work. From hence they dispute thus, If any man shall purge himself from these, he shall be a vessel to honour etc. Therefore predestination is for good works sake, the first is true by the Apostles own words, therefore the latter also.  
Ans. In the proposition there is a fallacy of the false cause, for the purging of one's self from the dross of false doctrine, such as was that of Hymeneus and Philestus, and other corruptions of the wicked, is falsely alleged to be the efficient cause of election. Paul in this present place only shows, how we may know who be vessels of honour, that is, elect, namely by true doctrine and pure life, according to Christ's rule, by their fruits you shall know them. For this purging consists of 2. things, a separation from heretics, erring from the truth & subverting some men's faith, the words of which heretics eats like a canker, and 2. amendment from the natural stain. In a word, Paul here doth not teach what is the efficient cause of election, but only what is the sign and token thereof.  
Object. They urge Paul's words he shall be a vessel to honour. Ergo predestination dependeth upon works foreseen. Ans. I answer we must beware of the double signification of the word (shall be) which doth not signify any thing else, but he shall declare that he is, or he shall be known to be. Bellarmine answereth very well to this, save for two things. 1. he says men are made vessels to honour by their own actions. 2. that God doth justify us, but so as that our free will doth concur, and work together with his grace.  
3. Apoc. 3.11. hold that thou hast that none may take away thy crown. From hence they reason thus. If the crown may be lost by ill works, God hath predestinated none to a crown, but by foresight of good works.  
Ans. 1. The defendants of prescience of works are overshot in the signification of the word (crown) For Christ in the named place speaks of the crown of the Ecclesiastical ministery, not of the crown of eternal glory. For he exhorts the bishop of the Church of Philadelphia to be constant in his ministery, jest if he faint and fail in his duty, another be put into his room.  
2. The assumption is true but only of the crown of the Ecclesiastical office, and not of the heavenvly glory: many may lose the crown of their bishopric, without any change of God's election to eternal life: but the crown of glory none can loose.  
3. There is no connection in the proposition, for it doth not follow: for what? if ill works are the cause that the crown of ones bishopric may be lost, shall good works be the cause of election to the crown of glory? so this objection fails in argument. Bellarmin doth not answer here currently. For he says out of Thomas Aquinas 1. p. quaest. 23. art. 6. ad 1. That the crown of glory may be due in 2. respects, of predestination, and of merit; and though in the first regard it cannot simply be lost, yet in the latter it may. But the crown of glory is due to none, but is bestowed by gods free gift to whom soever it is given, and ergo due debt by notitle.  
4. Mat. 25.15. The Lord dealeth his talents to every one according to their own virtue, and this they do also aver. If that be so, then by foresight of merits, or disposing of nature: but it is. Ergo. Ans. They corrupt the place, with a false translation: for whereas indeed the vulgar hath it so, the greek text is according to every one's ability: for so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. power puts the matter out of all question. 2. The proposition doth not follow: 
False causes of Election.  for what consequence is this, If God doth distribute his talents to every man according to his power, therefore he chooseth unto life for foreseen merits. For dividing his talents and election to eternal life is not all one, but it is a bestowing of gifts, which God gives to every man, according to their calling for the enlarging of jesus Christ his kingdom, such as the reprobates have also. For that servant that had but one talon is the pattern of a reprobate, for he shall be cast into utter darkness, that is, he shall be shut out of the kingdom of God, which is a kingdom of light. 3. Whereas it is further said according to his own power, therein is not noted the efficient cause of the bestowing the gifts, but the measure, as if he had meant thus, he gave to every one a greater or smaller measure of gifts, according as he had bestowed ability upon every one. That is, knowledge, wisdom, and dexterity in following his calling. For God as he enabled every man with power and cunning to deal, so he enjoineth him a bigger or less work: to one he gave 5. talents, to another 2. the other one, that is, he bestowed more gifts upon some, and fewer on other, thereafter as he enabled him with gifts to use them well and lay them out to best advantage. Therefore that power also is not the disposition which every man hath of nature, but grace given to every one of God, to use the talon well that is committed unto him.  
4. This place cuts the throat of the adversaries opinion. For if God doth not distribute his gifts for deserts, as is clear by that which is already said, then much less doth he choose us to eternal salvation for our deserts.  
Math. 28.8. Call the labourers and give their hire. Whence they argue thus, if eternal life be a reward, than they that are elected thereunto are elected for their merits: the reason is, by course reward is given for merits.  
Ans. 1. There is an homonymy in the proposition in the word (reward.) Properly a reward is the due requital of desert. 
Reward.  But eternal life in this sense is not called a reward, but a busively, being in truth a mere gift, as Paul declareth Rom. 6.23: and it is not the wages of servants but the inheritance of sons, for the son of the bond maid shall not be heir, but the son of the free woman. Gal. 4.30. Whereupon it followeth, that there is no coherence in the proposition.  
2. This place quite & clean overthrows merits. For jest we should think the reward which the Lord promiseth us, comes in way of merit, he propounded a parable, wherein he resembled himself to the master of a house that sends all he could light upon, to work in his vineyard, some at the first hour of the day, other at the second, some at the third, & some at the eleventh. Now at night he gives them their hire every man alike, not because any deserved so, but because he would needs do so. This hath Ambrose very well declared de vocat. sect. lib. 1. cap. 3. In this rule, saith he, of comparison the Lord hath taught the diversity of diverse kinds of callings, belonging all to one grace, where out of doubt, they that were sent into the vineyard at 11. of the clock, and made equal to them that had laboured all the day long, resemble the estate of such as for the commendation of the excellency of grace, at the end of the day and last cast of their life, God's mercy did reward: not paying the price of their work, but pouring upon them whom he elected without works, the riches of his bounty, and that they who had toiled and moiled, and yet had no more than the last, might know they received the gift of grace, not the wages of works.  
6. Matth. 25.34. Possess ye the kingdom that was prepared for you before the foundation of the world was laid. For I was an hungered, and ye gave me to eat, etc. hence they make this collection. If the kingdom of God be possessed for good works, Election was for good works: but the first is true: ergo the second.  
Ans. 1. The assumption is false. 2. In the proof they offend by alleging a place nothing to the purpose. For Christ doth not say, Possess the kingdom for your works sake: neither can this meaning be drawn out of his words for then Christ's speech could not hung together. For if the kingdom of God be given for merits sake, than not to the blessed of his father. But Christ calling them the blessed of his father, puts them in mind that their salvation doth proceed from the mere mercy of God▪ So than the faithful are saved, because God the father did bless them, that is, bestowed his free favour and love upon them. Again, if it be given for their merits, it is no inheritance but the words of our Lord are plain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by right of inheritance go and take possession, if so it betides because we are the sons of God not by nature or merits, but by free adoption.  
Object. 1. Nay, say they, but Christ reckons up the works, which he recompenseth with the reward of heavenly glory.  
Ans. They deceive us with a false cause. He rehearseth up works, not as the cause of election or salvation, but as marks and true testimonies of the true heirs of heaven. For Christ persuades to the study of a good life, and promiseth eternal life to such as do good works, but not for their good works.  
Object. 2. Nay but Christ in this recital of good works, useth the causal particle [γἀρ, for:] ergo he teacheth that works are the cause of inheriting of heaven.  
Ans. That causal preposition [γἀρ for,] doth not always note the cause, but generally the consequence or argument, which is not always taken from the cause but other heads also. As, Rom. 3.22. The righteousness of God is made manifest by the faith of Christ jesus, towards all and upon all that believe: for there is no difference for all have sinned and are deprived of the glory of God. I am sure sin is not the cause of the righteousness of faith, but a forerunning adjunct only inherent in all men. So, this is the mother of the infant, because she will not have it cut in two. This refusal of the child's parting in twain is not the efficient cause of the mother, but only the true and infallible token which is the true mother in deed.  
7 Act. 10, 34, 35. Peter opening his mouth said, Of a truth I do find that God hath no respect of persons, but in every nation each man is accepted of him that feareth him, and worketh righteousness. From this they frame such an argument. If God doth not respect the person, than he chooseth for good works: because he is no respecter of persons, but gives to every man according to his desert, reward or punishment. And this is again confirmed by Paul, Roman. 2.11. There is no respect of persons with God. ergo:  
Ans. 1. The connex holds not. 2. It proveth nothing. For 1. the words [accepter of persons] is doubtful: for it is taken in one sense when we talk of men, and an other when we speak of God. For some judge may be said not to regard men's persons, that in hearing of a case shows no more favour to the rich and his kinsman, then to the poor and a stranger, and such as will give sentence according unto law, giving every man as he deserves, and as the law requires, good or ill. But God is here called of Peter no regard of men's persons in another sense, not for giving reward to one that deserves it: for no man doth deserve any reward at God's hand at all, neither is he tied to any law, as men are; but because in loving and accepting of men he hath no respect of nation: and the meaning is, that incircumcision doth not a whit hinder God from rewarding and approving righteousness in a Gentle. Rom. 2.11. in the other place God is called [no accepter of persons,] because he punisheth all unrepentant sinners, whither jews or Gentiles, making no difference between nation and nation. 2. There is a fallacy of that that is not the cause, as if it were. For it doth not follow, because he is no regarder of persons, therefore that election is for good works; but rather election is free, because God did not foresee any good works in man, because there should never be any. 3. They take a great deal of needless pains to prove the assumption, which no man doth deny.  
Ob. But they urge farther out of the foresaid place; that the words that follow in Peter do prove that election was for good works. But in every nation he is accepted of him that feareth him and worketh righteousness. Whence they make this collection: Therefore the study of godliness and uprightness is the cause of election.  
Ans. The proposition doth not follow, by reason of the doubtfulness of one word: man's acception in God's sight is double: 1. when he adopteth us by his mere mercy called of nothing, there being nothing in our nature that he can approve. 2. When, after he hath regenerated us, he enricheth us with his gifts, and prosecuteth with his favour that image of his son which he recognizeth to be in us. In the first part of the proposition and saying of Peter, this second acception of the word is: but here the question between us is of the second.  
Therefore it stands unappeachable, that good works foreseen are not the efficient cause of election. 
4 false cause of election.  And so having removed the third false cause, I come to the fourth.  
Neither worthiness of birth, or of any other prerogative is the moving cause why God chooseth us, 
Birth. etc.  as shall appear by these reasons following.  
1. Arg. If the scripture doth not teach in any place, that our worthiness is the efficient cause of election, nor can be drawn by any good consequence out of the same, than it is not: but the first is true: therefore the second.  
2. Arg. The cause of election must be from everlasting, seeing election is so; but man's worthiness is not: therefore it is not the cause of election.  
3. Arg. If there be no natural worthiness in man, then that is not the cause: but there is not: for all have sinned and are deprived of the glory of God, saith Paul, Rom. 2.23. the same he confesseth of himself and other jews, Eph. 2.3. we were by nature the children of wrath, as well as others▪ therefore natural worthiness is no cause.  
4. Arg. If neither Abraham nor his posterity were elected, for any dignity or worthiness before other people, then that is no cause: but they were not: for Abraham was an idolater when God called him, and Moses says to his offspring, Deuteron. 7.7. not because ye were more than other people, the Lord ●ad a liking to you and choose you, for you were the fewest of all people: ergo worthiness no cause.  
5. Arg. If election be not hereditary, nor propagated by generation from parents to children, than worthiness of stock or birthright is not the efficient cause of election: the first part of the connex is sure: for not all that came of the father Israel, nor that are the scede of Abraham are Israel, or sonn●s, as the Apostle speaketh, Rom. 9.6, 7. therefore the consequence is true.  
6. Arg. If God hath made us meet to be partakers of the lot of Saints in light, than our own worthiness is not the cause of election: but that is plain out of the Apostle, Coloss. 1.12. ergo this. If we will make our own worthiness the cause of election, we must needs make it natural: but natural it is not, for it is the gift of God. For God did not find any worthy whom he might choose, but by choosing made them worthy, whom he might ransom out of the power of darkness, and translate them into the kingdom of his beloved son: ergo no meritorious cause of election.  
7. Arg. If none ever was or is chosen of God to the ministery in the Church for his worthiness, surely much less to eternal life: the antecedent is infallibly true, the Apostle confessing it of himself, 1. Corinth. 15.9. For. I am the lest of the Apostles, and am not worthy to be called an Apostle, because I persecuted the Church of God, but by the grace of God I am that I am. Now I may conclude from the less to the greater: therefore much less is any man, for any dignity whatsoever elected of God to eternal life.  
8. Arg. If God of set purpose had no respect, not not of the birthright, in the right whereof one excelled another, then for the dignity of eldership he chose none: but the first is true. For he was not delighted with Cain, but accepted Abel's sacrifice, refused Ishmael, cast his mind on Isaac: rejected Esau, accepted jaacob: and in a word, gave to the younger that which he denied the elder brother. Therefore the latter is true.  
9 Arg. If any be chosen for worthiness of stock or any other matter, he had cause to vaunt of the flesh before God: but that can no man do: therefore I conclude, that worthiness of birth, nor of any other prerogative befide, is the efficient cause of election.  
Object. But one place of Scripture seems to make against it, and that is Apoc. 3.4. Yet thou hast some heads at Sardis which have not defiled their garments, therefore they shall go with me all in white, for they are worthy. Whence they argue thus: If some shall walk all in white with Christ, because they are worthy, than they are chosen for their worthiness: but the first is true: ergo.  
Ans. There is a fallacy in the double signification of the word [worthy,] for they are termed worthy in that place, that are made fit by Christ's grace, being justified by Christ, which they have effectual proof of. For he is righteous that doth righteousness; but so as the tree beareth fruit. But in the proposition they are named [worthy] that have native worthiness, such as whereby god was induced to choose them.  
2 Neither doth the proposition follow. For the antecedent speaks of worthiness or fitness to participate the white rob, that is to say, purity from all spot, and glittering glory, or full glorification and regeneration. And the consequent, of the cause of electing. Now glorification or regeneration is one thing, and election to eternal life an other. The dignity or cause of getting the white garment, that is, the accomplishment of sanctification, is justification: for whom God hath justified, those he hath glorified.  
3 They conclude more than was in the premises. For the antecedent is indefinite, [because they are worthy,] without defining whether they are worthy from him, or of their own nature. Now the elect are worthy, not by nature, for so they are the children of wrath: but by grace: ergo that worthiness is an effect of election, and not the cause.  
Neither is the merit of Christ the efficient cause of election. 
5. false cause of election.  And lest any man should misconstrue my meaning, they must know, that we speak not here of the meritorious cause of our salvation, 
Christ's merits.  which from my soul I confess to be the merit of Christ, and that only, but the question is, of the cause of eternal election, which eternal election is not salvation itself, but the precedent cause of the same. Having given this caneat in the beginning, we say that Christ's merit is not the efficient cause of eternal election, which I prove thus.  
1. The cause of eternal election must be eternal, this is not. Ergo  
2. If Christ himself as he was mediator, was elected from eternity, than his merit is not the cause of election: but that is true, 1. Pet. 1.19.20. which was ordained etc. Ergo  
3. It is the effect thereof and ergo not the cause. For God did not therefore choose us, because Christ was to die for us, but therefore Christ died for us because God had chose us in him.  
Now against this doctrine, the adversaries make these objections.  
Object. 1. We are elected in Christ, therefore for his merit. The proof of that is, Ephesians 1.4.  
Ans. The connex is faulty by misinterpretation of the place, for there (in Christ) is not the same that for Christ's merit, but he hath chosen us in Christ, as members in the head. Than here Paul doth not show the cause for which we are elected, but the mean or subject in whom. Christ indeed is the mean in whom we are elected, in whom we are joined and united with God that chose us: he is the head in whom the election of the members is sure and so the order of election is laid out, 1. the head is chose, 2. the members in the head. Because the heavenly Father found no worth in all the seed of Adam, he cast his eyes upon Christ, to choose members as it were out of his body, whom he would take up into the participation of life. Therefore we are elect in Christ, because we were no way capable of such excellency in ourselves.  
Ob. 2. As we are justified in time, so were we elected before the world was made. But we are justified in time by the merit of Christ. Ergo  
Ans. The proposition is false: for not the decree of election, but the decree of justification is an swerable to justification: therefore if they would make this argument prove any thing, they should frame it thus: as we are justified in time, so God before the world decreed to justify us, but we are justified for Christ's merit, therefore so God decreed to do it. And this I grant with all my heart: but this is not the question in controversy.  
Object. 3. In whom we have redemption and remission of sins, and in whom we are taken into the company of the Saints, in him we are elected. But by Christ apprehended by faith, we have redemption etc. therefore for him we are elected.  
Ans. 1. I deny the conclusion, they put one thing in the proposition and conclude another: for thus it should follow, ergo we are elected in Christ, which in the sense above showed we confess. For Paul teacheth the same to the Ephesians. 1. there are 4. termini. 1. in whom we have redemption etc. 2. to be elected in Christ. 3. to have redemption for Christ. 4. to be elected for Christ.  
Object. 4. If election be done without respect of Christ laid hold on by faith, then also without respect of those benefits which proceed from Christ, as redemption and remission of sins. But not without these: for than we should be saved without these, which is as blasphemous as impossible. Therefore not without respect to Christ.  
Ans. 1. I grant the conclusion of the principal syllogism, if it be rightly understood, for if election be made in Christ as Paul speaks then not without Christ. But if their meaning is this, that election is not made but for Christ's merit, I utterly deny it.  
2. There is a double signification in that phrase (without respect of Christ) for there may be many and diverse respects of one & the same thing, according to the manifold and diverse arguments and mutual affections in the same.  
3. There is a strange kind of speech in that phrase (if election be made without respect or looking unto of Christ apprehended by faith.) For first it may note, that God when he made election laid hold on Christ by faith, which is most fond to say. 2. or if it be meant of men, it should follow that before they were chosen they laid hold on Christ by faith, which is absurd. This they should say if election is made for Christ, whom men should after apprehended by faith  
4. Again there is a double meaning in the consequent of the proposition. (Ergo also without beholding or respect of those benefits that proceed from Christ.) 1. that we are not elected to be made partakers of redemption and remission of sins. 2. or that we are not elected for redemption etc. If it be taken in the first sense, the consequent will not follow of the antecedent; in the second it doth, if the antecedent be taken in this sense, if election be made for Christ's merit. But both ways is sophistical for their double meaning.  
5. The same amphiboly is in the assumption, for it may be understood 2. ways, either that election is made to that end, that we should be partakers of his benefits, or that election is for those benefits, as the moving cause, which none will grant that is well in his wits I trow.  
6. In the probation of the assumption, the connnex proposition is false. There being a manifest confusion of God's decrees, making the decrees of election and redemption all one. But who sees not they are several. Therefore seeing there is no soundness either in the principal syllogism, nor yet in the prosyllogism it it is a clear case, that the Adversaries opinion is very false. And so is the fift false cause refuted.  
Lastly, neither is the end of election, the efficient cause of election. Because God according to his own good pleasure, would have the end first and principally: and then the means for the ends sake.  
And thus we have removed the false impellent causes of election. Now let us come to the true.  
The true efficient cause then for which God elected us is his only good pleasure grounded upon his mere love & mercy, according to these authorities. Luk. 12.32. Fear not little flock, it pleaseth the father to give thee a kingdom. Rom. 11.5. therefore at this time there is a reservation made according to his free election. Eph. 1.11. When we were predestinate according to his purpose, that hath wrought all things according to the consent of his own william. and verse 5. who hath predestinate us whom he hath adopted into his sons, through jesus Christ himself, after the good pleasure of his william. Deut. 7.7.8. Not because ye were more than any other people, did the Lord affect and choose you, for you were the smallest of all people, but because God had a love unto you. and 10.15. so greatly did the Lord love your forefathers and like them, that he hath indeed chosen his seed after them.  
But beside these testimonies of scripture, there are very strong reasons for it.  
Reason. 1. If Christ himself as he was man did not deserve to be made the son of god, the head of the Angels, and mediator between God and man, but had that honour freely bestowed upon him, than also is our election of free gift. But that is so. Ergo. Psal. 2.9. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave him frank and free, a name that is above all names, that is, as he was God and man. Again Saint Austin proveth the same, tom. 7. lib. de praedest. Sanct. cap. 15. Look how great soever he is, saith he, he is it by grace. why is grace diverse, where nature is common? surely there is no accepting of persons with God: what man, that is a Christian if he be well in his wits would say this. Therefore the very fountain of grace appeareth unto us in our head, from whence he poureth upon all his members according to every one's measure. By that grace is every one made a Christian, so soon as ever he believes, by which grace that man from his first beginning was made Christ. Man is regenerate of the same sparit, that he was generated, by the same spirit is made remission of sins in us, by which it came to pass that he had no sin: these things God foreknew that he would do. Therefore this is the predestination of the Saints, which was chief to be seen in the holy of holies: which none can deny that understand the sayings of truth aright. And a little after: therefore this so great and glorious advancement of his human nature was predestinated, so high that it could go no higher, as the divinity also was abased so low that it could go no lower (for our sake) than it went by means of the human nature with the infirmity of the flesh even to the death of the cross: therefore as that one was predestinate to be our head, so are many of us predestinate to be his members: as for men's merits let them be silent, which perished in Adam, & let grace bear the sway, which doth reign by jesus Christ the Lord, and only son of god. Whosoever hath seen the foregoing merits of his singular generation, let him look for the forenamed merits of manifold regeneration, in us his members. For that generation of Christ's was not rendered to him, but given, to be borne of the spirit and the virgin without all guilt of sin, so to us it was not given for any merit of ours, but frank and free, to be regenerate of water and the spirit. And if faith hath brought us to the washing of the new birth, we must not presently think, that we gave him first, to be recompensed again with regeneration of salvation. For he caused us to believe in Christ, that made Christ for us in whom we do believe. He maketh in men the beginning of faith and perfection in jesus, that made jesus man, the author and finisher of faith, as he is called in the Epistle to the Hebrews. Thus far S. Austin.  
2 If God hath chosen us, then of Grace. For all the gifts of God are free, wherein I refer me to Paul's judgement. 
True causes of election.  Rom. 11.35. Who hath given him first, and it shall be given unto him again.  
3 If God hath chosen us in himself, Eph. 1.5. which is as much to say, as he considered nothing without himself to regard in choosing, whereby he should be moved to elect us, it follows, that his election is of free will: but that is true: ergo this.  
4 God chose not all, but only such as it pleased him, which inequal parting of grace, proves it to be merely of free william.  
5 He hath chosen us to the praise of his own glorious grace, Eph. 1.6. therefore of his own free will: otherwise the mere grace of God should not be spoken of.  
6 He chose us in Christ: therefore of free good william.  
7 From eternal: therefore of grace.  
8 That we should be holy, therefore freely: or else these two would be contrary, that the godly have it from election to be holy, and to come to it by means of works.  
9 The Patriarch jacob was elect through grace: therefore election is of grace. For, Rom. 9.11. before the children were borne, when they had done neither good nor ill, that the purpose of God, which is according to his election, not of works, but of him that calleth, might stand firm, it is said unto him, The elder shall serve the younger.  
10 The elect are vessels of mercy: therefore election is of grace.  
Against this the Adversaries allege:  
Object. 1. If the decree of election be according to his absolute pleasure, then is it not according to his foreknowledge: but it is. The proof of this proposition is this. If in his absolute will there is nothing before or after, but in prescience there is, then if election be according to his absolute will, it is not according to his prescience: but that is so: therefore this. This assumption is confirmed by Paul's and Peter's words, Rom. 8.29. whom he foreknew them he predestinated: and 1. Pet. 1.2. to those that are elect according to his foreknowledge.  
Ans. 1. To avoid the fallacy of the homonymy, we must know that his pleasure is said to be absolute, not because it hath no cause at all, so much as in himself; but for that the cause thereof, is not the condition of faith, or works, or merits, or any other thing in the men that are to be chosen: and so we call this absolute, not in the first but in the latter sense.  
2 The connex of the principal syllogism is faulty for the ignorance of the elench, setting his absolute will and his prescience in opposition one against another, not being contraries. For the knowledge according to which we are chosen, by an excellency, signifies nothing else, than that special knowledge which is spoken of, 2. Tim. 2.19. the Lord knoweth who are his. that approbation love, and fatherly favour which God extendeth to them that shall be saved. For those he loveth, he is said to know, and not to know and be ignorant of other, Exod. 33.17. Psal. 1.6. Matth. 7.27. therefore this foreknowledge is the cause of his will or good pleasure. Therefore doth not disprove its own effect.  
3 Where it is said in the connex of the prosyllogism, that granting prescience, priority and posteriority is granted; it is true in man's foreknowledge, but false in Gods. For when we ascribe prescience to God, our meaning is, that all things everlastingly were, and continually shall be under his eyes, so that in respect of his knowledge, nothing was or shall be, but all things are actually present, and in such sort present, that he doth not imagine by the bore idees, as we do when we remember any thing, but truly discern and see, as if they were laid before him.  
Object. 2. If the only will of God be the cause of election, then is their acception of persons with God: but the Scripture says he is accepter of no man's person.  
Ans. They go about to ensnare us with an ambiguous word, taking [acception of persons] in an other sense then the Scripture doth, speaking of God. For the Scripture saying, God was no accepter of persons, by the word [person] means not man, in which sense the adversaries take it; but those things that in man lying open to sight use to procure them favour, grace, and worship, or else hatred, contempt, and shame. Such as are riches, wealth, power, nobility, office, country, personable shape, and so forth: or poverty, weakness, baseness, deformity, contempt, and the like. So doth Peter, Act. 10.34. and Paul, Rom. 2.10. Gal. 3.28. show that the Lord doth accept of no man's person, because he puts no difference between jew and Graecian, so that only in regard of country, he should take the one and refuse the other. The same doth jam. 2.5. affirming that God in judging stands not upon riches: and Paul, Eph. 6.9. and Coloss. 3.25. says, there is no respect of persons with God, because he regards not in judging bodily freedom or servitude.  
2 The connex doth not follow. For then God is an accepter of persons, if in one of the two whose merries are all alike, in one I say which is received, there were any thing to draw Gods liking to him: but if there be nothing at all, it follows that God looks on no man, but hath his reason from his own good will, why he maketh him his son. Whereas then the one is taken, and the other not, it proceeds not from any respect of man, but from the sole mercy of God.  
Object. 1. Here they reply thus: If God kept the same course in his predestination toward all men, than indeed he were not an accepter of persons: as for example; if finding all faulty she should punish all alike, or else if innocent, he should forbear all: but that he doth not: ergo.  
I answer, the connex is not simply but in some sort, If God should bear the same hand oward all men, that is, if he had pleased to mitigate the rigour of his justice with mixture of mercy. But they handle God, as if they would forbidden him to use mercy, or when he would use clemency, would constrain him totally to renounce judgement. 2 We acknowledge all are guilty, but we say and say it with joy of heart, that God's mercy doth secure some.  
Object. 2. Again they urge. Than let him have mercy on all.  
I answer, 1. God is in debt to no man, because no man gave unto him first, that he might challenge his own. 2. It is equity, that even in punishing he should show himself an equal judge: which while the adversaries will not suffer him to do, what else do they but go about to rob God of his mercy, or else at lest with this condition to yield it him, that he quite relinquish judgement.  
Therefore let this remain immovable, that the cause for which we are elected, is the free mercy of God only. And thus much of the efficient cause of election of such men that shall be saved, now see we the other causes.  
The matter of eternal election, is the decree, appointment, purpose, 
2. The material cause of election.  or counsel of God, that is to say, the judgement as it were of the heavenly mind of those that shall be saved. Some say, the matter of election, are the elect: but they take the word matter in an other sense, namely, the matter about which, or the object. We by that name, mean the cause. And some again, that the matter remote of election is Christ as he is Mediator, and they also use the word abusively for the subject in which, or the matter wherein. Again they say, the next matter of our election is the death and obedience of Christ, which indeed is not the matter but the effect of election. For to this end did Christ die for us, and was obedient to his father, because we were eternally elected.  

3. The formal cause of election.  The form of eternal election, is the putting a difference between certain men that should be taken to salvation, from other that should perish: or, the ordaining out of the general number, of some certain men, who being delivered out of the general destruction should be taken to salvation. Again other say, the removed form of election is the adoption into the sons of God, the nearer, our union with Christ. But these are nothing but effects of election, and not formal causes.  

4. The final cause of election.  The end of eternal election is double: 1. the glory of God, that is, the manifestation and celebration of the grace and mercy of God in his Church. For God did choose some to make known the riches of his glory, towards the vessels of mercy, which he hath prepared unto glory. Rom. 9.23. And he hath predestinate us, whom he hath adopted into himself to be sons through jesus Christ, according to the good pleasure of his will to the praise of his glorious grace, Ephes. 1.5, 6.  
2 An other end of election, is the glory of the elect, Rom. 9.23. he saith, the elect are prepared unto glory. Now this glory of the elect, contains both salvation, and the means leading thereunto. Therefore the elect are said to be elected to eternal life, Act. 13.48. Elect to this to be holy and unblamable before God with love, Eph. 1.4. made in Christ jesus to good works, which God hath prepared that they should walk in them, Eph. 2.10.  
Election then is not God's simple will without any end. For to imagine such a will in God as hath no purposed end, is impious. For if nature doth nothing in vain, how much less God?  
Thus much of the causes of election: now follow the effects.  
The effects of election are these. The mediation of Christ, adoption, effectual vocation, saving faith, justification, and glorification. And these effects are the means and degrees by which God doth bring his elect unto salvation: the ladder of salvation, or the means of bringing our election to the end thereof. Therefore eternal predestination is the groundwork and fountain of all Gods saving benefits.  
1 Christ's mediation is the first effect of election. For the cause why Christ is our mediator, is our election.  

Effects of Election.  2 Adoption, is our receiving into the number of the sons of God: which Paul testifies is an effect of election, Eph. 1.5. saying, that God hath predestinated us, whom he hath adopted into his sons by Christ into him.  
3 Of effectual vocation, which is wrought by the preaching of the word of God, in our heart by the holy spirit, as Paul speaketh, saying, Rom. 8.30. whom he hath predestinated, those also hath he called: & our Lord himself, joh. 6.37. what soever my father giveth me shall come unto me. Therefore it is by the arbitreinent of eternal election, that the gospel of life is preached to some, & findeth place with them, & is not preached to other, or being preached is not received.  
4 Saving faith doth inseparably accompany effectual calling: therefore it flows and proceeds from predestination or election who shall beleene, saith Luther, in his dutch preface upon the epistle to the Romans. Hence is that which Paul delivereth. Rom. 9 why all the jews did not believe in jesus Christ? because all were not elect to life everlasting. For he saith the sons of Abraham are of two sorts: some according to the flesh, and other according to the promise: they believed so many as were ordained to life eternal, saith Luke, Act. 14.48. therefore faith is said to be theirs that are elect of God, Tit. 1. ●  
5 justification & glorification do issue from election, Paul says, Rom. 8.30. whom he hath: predestinated, those also hath he called, and whom be hath called (namely, effectually) those also hath 〈◊〉 justified, and those whom he hath justified, those also hath be glorified. Now this glorification contains 2. Things in it: 1. Regeneration, or sanctification.  
1 Regeneration hath in it continual or perpetual repentance, love, uprightness, & hate of sin, study of good works invocation of God: true humility of the sons of God (for if salvation comes from no other thing unto us but the mere grace of election, we have nothing in ourselves to boast of: true humility is our glory:) and farther, the prop of a sure affiance by Christ's own words, (who to free us from all fear & put us out of all danger of so many casualties, snares, & deadly broils, promiseth that whatsoever he hath received to keep of his father, shallbe safe:) again, a longing desire of the bright appearance of Christ: also the gift of perseverance in spiritual combats, that is, constancy to the very last gasp in the true faith. Heb. 10.28. Mat. 24.13. and Rom. 11.5. so therefore also at this time is there 〈◊〉 reservation made according to his free election: that is, forasmuch as in that universal falling away well near, some remamed steadfast in the covenant, it came to pass by virtue of the eternal election. Therefore perseverance also dependeth upon free election, jer. 32.40.  
2 Glorification comprehends the accomplishment of glory in the other life, 2. Tim. 4.8.  
And thus out of election ariseth the Catholic invisible Church, 
Catholic Church.  which is nothing else but the company of such as are predestinate to life everlasting, as the holy martyr john Hus did truly maintain in the Council of Constance. For so did God answer Elias when he complained he was left all alone: I have reserved to myself 7000. men that have not bowed their knee to the image of Baal, Rom. 11.14. For they were not elect, because they had not been idolaters, but therefore they were no idolaters: ergo they were the Church, because they were elect. Hence it also appears, that whosoever are predestinate to salvation, they are all predestinate also to the means of obtaining salvation. And therefore as the elect do necessarily come in the end to salvation, for the firmness of election; so also they must of necessity be lead and walk by the means ordained to salvation, for the same firmness sake.  
These are the effects of election. Now follow the subjects.  
The subject in whom we are elect is Christ, not as he is God, 
The subjects of election.  or the Word, for in this regard he chose us, joh. 13.18. I know whom I have chosen nor yet as he is man, for being no more but man, he was no meet subject for us to be chose in: but as he is God and man, our head and everlasting mediator, who for that cause as Saint Austin doth relate, was predestinated mediator, and the glass of predestination.  
Now this is the cause why we are elected in him, 1. because in ourselves we were not capable of such excellency: 2. because he alone is a fit mean for us to be chosen in, seeing in election our union and conjunction with God that chose us, was made.  
2. The occupying subject or object of election are all the elect, upon whom God doth bestow the inheritance of eternal salvation, who to say truth are a great many in themselves, as by Christ's obedience many are made righteous. Rom. 5.19. Yet in comparison of the great number of reprobars, are but few according to Christ's own words saying, many are called namely, by the outward preaching of the word, but few are chosen.  
Therefore election belongs but to a few, and not generally to all men. Neither is it more absurd to say that but a few are elected, then that which our Lord himself speaketh. Math. 7.14. they are but few that find life, and Esaie crieth out upon Israel, Esay 10.21. & Paul Ro. 9.27. repeats it, though the number of the children of Israel were as the sand of the sea, 
The subject of election.  but a remnant shall be saved.  
Against this doctrine the adversaries do object thus.  
object 1 Those whom God will have saved shall be saved. But God will have all men saved as Paul affirmeth. 1. Tim. 2.4. therefore all men are elected to life.  
Ans. There is an homonymy in the word (will) which in the proposition signifies his absolute will, but in the assumption or allegation out of Paul, his conditional william. For God will not by his decree and working, but by his invitation and commandment have all men saved. But if he will have all saved by his absolute will, either all men without exception are saved (which is not so) or else men's nilling or refusing is more powerful and strong than gods willing. As Austin brings the Pelagians to this absurdity. lib. 1. contra. Inlianum.  
1. There is another homonymy in the assumption or Paul's words in the adjective all, by which are not meant all and every one, but the men of all estates and conditions, as Austin doth expound it, de correp. & gratia, cap. 14. and in his Enchiridion to Laurentius, cap. 103.  
2. For whom Christ died they are elected to eternal life. But Christ died for all. Ergo.  
Ans. The assumption is stark false. For Christ joh. 10.15. saith, I lay down my life for my sheep. & Paul Eph. 5.25. Christ loved his church and gave up himself for it. Heb. 5.9. Christ was made a perfect author of eternal salvation, to all that hearken unto him. Apoc. 14.3.4. They song as it were a new song before the throne and before those 4. beasts and the elders, and none could learn that song, but those 14400, which were brought from the earth. These are they that were not defiled with women, these follow the lamb whither soever he goeth, these were redeemed from men, the first fruits consecrated to god and to the lamb.  
3. Those whom Christ calleth unto him, are elected to eternal life, but he calleth all Ergo Math. 11.28. Come unto me etc.  
Ans. The proposition is not generally true, but only of such as obey his inviting and come at his calling. 2. the assumption is false, for he calleth none but such as hear, but how many millians of men never hard of Christ, nor do yet at this day.  
4. They that are called to Christ by the preaching of the gospel, are elected unto life. But all are. Ergo  
Ans. The proposition is only true of them that are effectually called according to the purpose of his election. 2. the assumption is false, being flat contrary to Christ's own words saying, many are called but few are chosen. Again experience doth confute it. For how many thousand men never had the gospel preached unto them. For before Christ's incarnation, he was not preached to the gentiles, and after he was exhibited in the flesh it was not to many, nor yet is. As in the kingdom of the Sinars, in all the countries of Tartary, and other heathen people, to say nothing of the new world, of late years found out by navigation mexico, Perow, magellana, where there was never word, yet of Christ nor of the gospel. Therefore it is not true that all and every several man either were in time passed called to Christ by the preaching of the gospel, or yet are.  
5. They to whom the promise of eternal salvation doth belong, are elected to eternal life: but the promise pertains to all. ergo.  
Ans. The proposition is only true of such as to whom the promise of salvation doth belong, not only by preaching or declaring it, but also by effectual applying the same.  
2 The assumption is false. The promise of salvation is not made generally to all, not not by preaching or declaration, but only to those to whom the preaching or declaring of the promise is from everlasting predestinate, and therefore to such as indeed it is preached and declared. Now because both the Prophets in old time did not show forth the grace of God to all the men in the world, nor the Apostles were permitted to teach every where, as in Bythinia, and yet to this day the promise of grace neither hath been published, nor is to many nations, by the event and self experience it is plain, that the promise of eternal salvation doth not belong to all and every one.  
3. To whom the promise of grace doth belong by the preaching, to those but not to all notwithstanding, it doth belong by effectual application. Because that effectual application is ordained but only for the elect.  
6. The regenerate are elect, but all that are baptised are regenerate, therefore all that are baptised are elect.  
Ans. 1. There is an homonymy in the particle (regenerate) form the proposition it signifies those, that are inwardly renewed and framed to the image of god by the spirit of adoption. But in the assumption by a metonymy such as are out wardly washed in baptism. For it is usual to call the baptizing of water regeneration, and those that are baptised with water to say they are regenerated, as justine Martyr speaketh in his second apology for the christians to Antonius Pius. Whosoever shallbe persuaded and believe steadfastly, that the things are true which we teach and deliver, and shall take upon them to live thereafter, we instruct them with fasting to pray and ask those things at the hands of God, & the remission of their former sins, with whom we also do fast and pray: then we carry them to the water, and there they are regenerated with the same kind of regeneration that we are: for they are then washed in water in the name of the father our Lord and creator of all things, and of our Saviour jesus Christ, and of the holy ghost. And a little after that he saith, that washing is called enlightening, for that their minds are enlightened, that learn these matters. Therefore the baptism of water is called regeneration, and illumination, not properly, but by a metonymy, because it is a sacrament of the pouring out of the holy ghost, who doth properly regenerate us. Therefore the proposition is only true of such, as not only are regenerate with the outward sacrament, but inwardly in their hearts by the spirit of adoption: but the assumption is true of all, so far forth as they are regenerated but with the sacrament; but if you take it simply it is not true. For many want the inner regeneration of the spirit, that had the outward, as judas Iscariot, Simon Magus etc.  
2. Though we should grant that all that are baptised with water, are also inwardly renewed yet it should not follow that all men were elected to salvation, seeing all are not so much as baptised. Therefore it is still true, that all shall not be saved.  
7. They that are sanctified by the blood of Christ, they are elected to life: but all men universally are sanctified by the blood of Christ. Ergo. the proof of the minor or assumption. Heb. 10.29. Of how much more sharp punishment shall he be thought worthy (think you) that shall tread under his feet the son of God, and count the blood of the covenant by which he was sanctified, an unholy thing and reproach the spirit of grace?  
Ans. 1. There is an honomynie in the participle (sanctified.) For in the proposition it signifies those that are truly invisibly cleansed inwardly from their sins; but in the place to the Hebrues it signifies them that are baptised, or initiated by baptism, and are said to be sanctified by the blood of the covenant, because they have taken the water of baptism, which is a sign of the blood and sanctification: in which sense also Heb. 9.13. The blood of bulls and goats, and the ashes of a heifer, being sprinkled upon them that are defiled, is said to sanctify to the purity of the fl●sh, that is, purify, purge, cleanse from sin, but sacramentally. Like wise Augustine speaketh tom. 4. lib. 3. of questions upon the old testament, quest. 84. With visible Sacraments man is visibly sanctified. And a little after: We may gather, that some had invisible sanctification and to their profit, without visible sacrament, which altered according to the diversity of times, as some were then, but now are not. And that a man may have, but without any profit, visible sanctification, which is by the visible sacraments, without this invisible. And yet must we not contemn the visible sacrament, for whosoever contemens' it, cannot possibly be sanctified invisibly. And lest one should think, that Austin speaks of the typical sanctification only of the old law, he presently infers of Christian baptism. Hereupon it is that Cornelius and they that were with him, though they appeared already invisibly sanctified, by having the holy Ghost powered down upon them, were baptised for all that; neither was the visible sanctification thought superstitious, though they had the invisible before. Cyprian epist. 72. in the Gulartian edition. Than may men be fully sanctified and the sons of God, when they are borne of both sacraments: and in many other places he says the same, but all that have the external baptism as well as other, have not the virtue of baptism. de poenit. distinct. 4. Theresore Paul means [to be sanctified by the blood of the covenant] to be initiated and consecrated by the water of baptism, which is the sacrament of the blood of the testament. And that this is his meaning, is evident by his drift, because he threatens very grievous punishment to the renolters or backsliders from Christiaitie. And lest any man should think it were but a trifle to go back, he doth exaggerate this sin, showing that the contempt of baptism, by which they were initiated, was the contempt of Christ, and to accounted the blood of the testament an unholy thing is said in the same sense that 1. Cor. 11.29 [not to discern the body of the Lord] is said. For the reproach of the signs redounds to the things that are thereby signified.  
2 The assumption is false: for many thousands God wots were never baptised.  
3 The authority that is alleged to prove it by, is nothing to the purpose, saying nothing of the universality of sanctification.  
8 Those that Christ hath redeemed, they are elected to eternal life: but Christ hath redeemed all men: ergo. the assumption is proved out of Peter, 2. Pet. 2.1. the false teachers deny even the Lord that hath bought them, bringing down upon themselves swift damnation.  
Ans. 1. The assumption is false. 2. It is not to the point, the testimony that is brought: because it says nothing of the universality of the redemption of all and singular persons, whereof the assumption speaketh. Ob. But they urge, thus: if the Lord hath purchased them also that deny him, etc. then he hath not purchased the elect only, but the very reprobate also, and therefore all and singular persons: but the first is true by this place: ergo.  
Ans. 1. It is a point of sophistry, to understand that simply, which is spoken but respectively. Peter says those false reachers deny the Lord that bought them, that is, in their own opinion and as they boasted. As if he had said: Indeed they give out and vaunt, that they are redeemed by Christ, and name him their redeemer, and yet for all that they deny him. And this doth the assumption affirm simply, as if indeed they were redeemed by him: which is flat contrary to other places of the scripture, Apoc. 14.3, 4. Matth. 7.23. Matth. 25.12. joh. 17.9. Matth. 20.28.  
justin Martyr in his dialogue with Trypho, saith that Christ suffered for those men, whose hearts are cleansed from all iniquity.  
Thus much of the subject of election: now I will show the adjuncts thereof.  
Election was from everlasting, 
The adjuncts of election.  or before the foundation of the world was laid, Eph. 1.4. not only before we believed, but before we were. So says the Apostle of jacob, Rom. 9.11. when the children were yet unborn, 
1. Eternieie.  and had done neither good nor ill, that the purpose of God which is according to his election, not of works but of him that calleth, might stand steadfast, it was said unto her, the elder shall serve the younger. Austin in his book of predestination and grace, chap. 5. Before he made us, he foreknew us: and foreknowing us, when he had not yet made us, he elected us: and again, we were made since the world, but elected before the world.  
Election is free, 
2. Liberty.  not bound to any conditions of man's judgement, nor indebted to any; the Lord is at liberty in his free choice, and not tied to that necessity, to deal his grace to all alike: but he passeth over whom he will, and where he will he liketh, Rom. 9.18. He taketh mercy on whom he will, and whom he will he hardeneth: and u 21. Hath not the potter power over the clay, of the same piece to make one vessel to honour, and an other to dishonour? the same is clear by Eph. 1.11. We are predestinate according to the purpose of him that doth all things by the counsel of his own william.  
3 It is also unchangeable, 
3. immutability.  inviolable, firm, certain, sure, and steadfast, it never falters, it never fails, or becomes voided. Which unchangeableness and certainty doth not consist in our perseverance, but in the immutable decree of God. Neither doth it depend on men, but on the mere mercy and good pleasure of God, 2. Tim. 2.19. The foundation of God standeth steadfast, having this seal, The Lord knoweth who are his. By a metaphor he calleth Election a foundation, nothing thereby the firmness and constancy of the same. Having this seal, that is, the election is closed up from us, we know not certainly whether this man or that be elected. but the Lord knoweth who are his. For it is a thing proper unto God, to know his own. Therefore it doth not depend upon us but on the most constant and unchangeable will of God, who hath mercy upon us in his everlasting mercy, whereof it never doth repent him.  
Now they that make it mutable and uncertain, let them consider this; is it a small matter to them to weary men and prick thorns into the elect to doubt of salvation, but they must weary God, making him changeable in his counsels?  
Object. 1. The tokens of election are not always apparent: therefore election is changeable.  
Ans. The connex that is wanting is false, for though the signs of election are not evident at all times, yet that remains inviolable as the exile of the jews in Babylon, and the long shaking them off as it were, might seem an interruption of election, but was not. Therefore God in Es. cap. 41.9. saying thus, I have chose thee and have not cast thee off, commendeth the continual course of his great bounty and fatherly good will, and expresseth the constancy of election, as if he said, I never gave thee over nor forsook thee, since the first time I elected thee, although thou hast given me cause enough to do it for indeed the people of the jews showed so great ingratitude, that God might justly have cast them off. And that which is said of the jews may as well be said of us.  
Ob. 2. That which may be made voided is changeable: but election may. Ef. 14.1. God shall have mercy of jacob, & choose the Israelites again. He useth the future tense, as if the first election had been void. Therefore election is mutable.  
Ans. There is an homonymy by a catacresis in the word of the future tense shall choose, as if he had said, he shall take as it were again unto him, as if the election were new to begin again, the nation that in show was cast of and given over into another man's jurisdiction: this is spoken after the manner of men. When the Lord chasteneth those that are his, this carrieth a show of casting off, as we gather by many of the Saints complain. Lord why hast thou for saken us? For we conceive of God's rejection or election according to our own weakness, and judge the effect thereof by the work. The meaning than is this, though God handled his people so severely, as if he had cast them off, yet in the end he will show in truth and prove his adopting of them, at what time he will give a sufficient testimony of his election, and will have mercy on them for ever.  
Ob. 3. If the crown of heavenly glory where unto a man is elected may be lost, then is not election sure, but it may. Apoc. 3.11. hold that thou hast, lest another take thy crown. Therefore.  
Ans. 1. This proof is not to the purpose. 2. There is an homonymy in the word (crown) for the assumption talks of the crown of glory, but Christ speaks of the crown of the ecclesiastical ministery. Look before in the refutation of foreseen good works.  
4 Ob. He that standeth must take heed lest he fall, 1. Cor. 10.12. ergo election is mutable.  
Ans. It follows not. For the admonition is not a threatening that he shall fall, but only to stir up to more carefulness.  
5 Ob. Zac. 1.17. & 2.16. God chooseth jerusalem again. Therefore the first was void.  
Ans. There is an homonymy in the word [choose,] the Prophet useth it metonymically: for this he shall show by evident tokens and outward effects that he hath chosen jerusalem, and really declare that he holdeth certain jerusalems' election. For so the Scripture doth often speak, to say something is done, when it is but ratified or declared to be done. Psal. 2.7. This day have I begotten thee.  
Another adjunct is, 
4. Sealing.  that it is sealed with that holy spirit of promise, as it were a sure pledge.  
Again, it is declared by earthly notes; as by the translation of the birthright to jacob, 
5. Notes.  was his election witnessed.  
Ratified and confirmed by deliverance and other corporal benefits: 
6. Plighting.  ergo the word choose is used, Esa. 14.2.  
Every one of the faithful must make it sure, 
7. Assurance.  that is, approve it to other, and confirm it to himself by the fruits of faith. Wherhfore, brethren, labour to make your vocation sure, 2. Pet. 1. The signs of our free election, 
8 Signs.  that is, whereby we may certainly know that we are elect, are these: 1. a lively sense of vocation and bringing unto Christ, Rom. 8.30. 2. the ardency and joy of saving faith, Act. 13.48. Tit. 1.1. 3. a quiet conscience proceeding from the blessing of justification, Rom. 5.1.4. an earnest and constant desire of a new life, such as becometh those that are rewarded by the holy Ghost, Rom. 8.14. 2. Tim. 2.10. 5. the witness of our own spirit, 1. joh. 5.6. 6. & lastly the inward testimony of the holy Ghost, sealing election, and all these things bearing witness together with our spirit, that we are the sons of God, Rom. 8.6. whosoever finds and knows these tokens truly and certainly in himself, he may well, and aught to rejoice that his game is written in heaven.  
Thus having showed some of the adjuncts of election, there follows the disperates.  
Election differeth from vocation, 
The disparates of election.  justification, and sanctification, and ergo may not be confounded with them. And also from adoption. Besides from the promise of salvation. And lastly from salvation itself, which is caused of election.  
Election is compared 1. to a foundation that standeth steadfast, 
The comparats of election.  by reason of the immutable firmness thereof. 2. Tim. 2.19. 2. to writing in a book or a pair of tables, Exod. 32.32. Moses saith to God; Blot me now out of the book which thou hast written. but God said to Moses, I should blot him out of my books who hath sinned against me. And Psal. 69.29. David in a figure of Christ, prayeth against his enemies. Let them be blotted out of the book of the living and not be written among the righteous. Ap. 13.8. it is said, they whose names are not written in the book of the lamb, shall worship the beasts. And 17.8. the inhabitants of the earth shall wonder, whose names are not written in the book of life from the beginning of the world. So our Saviour Luc. 10.28. Do not rejoice that spirits are subjects unto you, but, that your names are written in heaven. And Dan. 12.1. Thy people shallbe delivered, whosoever shallbe found written in that book.  
For look as they that are enfranchised into some common wealth, are written into the public register or notary of the city, so they that are received into the number of them that shall be saved, are said to be written into the book of life: that is, in the prescience of god's mind: such is in a more sure plight then the heavens themselves. The grace of election is greater than the grace of creation.  

The Coniugate.  Of the grace of election the godly are called elect. Of whom mark these ensuing axioms. 1. the elect are known to none but to God. 2. Tim. 2.19. 2. they only believe with a lively and saving faith. joh. 6.37. Act. 13.48. Tit. 1.1. 3. they only obtain salvation. Rom. 11.7. the election hath obtained it, that is, the elect: the rest have been hardened. 4. they were the fathers, before that ever he gave them to his only begotten son. joh. 6.37. whatsoever my father gives me, comes unto me: if he gives it, than it was his first. 5. they are blessed and dear to God. Psal. 33.12. Blessed is that nation whose God the Lord is, the people that he hath chosen for a possession for himself. And Psal. 65.5. Ro. 11.28. 6. they alone are lively members of the church, alone members of the catholic invisible church: therefore they are said to devil in the courts of the Lord Psal. 65.5. 7. the redemption of Christ is proper to them. Apoc. 5.9. 8. there number is certain and can be neither increased nor diminished. 2. Tim. 2.19. the foundation of God standeth immovable etc., the Lord knows who are his. To this Austin subscribeth de correp. & gr. c. 13. saying, this I speak of such as are predestinate into the kingdom of God, whose number is so certain, that none can be taken either in or out. Et retract. 4.26. the almighty God wanted no counsel to fill up the number of citizens of his city, which was predestinate in his wisdom even of the damned crew of mankind. 9 they are severed from the reprobate, not by merits, but by God's predestination, not by the quality of their own virtue, but by the heavenly decree, not by nature but by especial grace. 10. they are free from peril of reprobation: for the elect cannot be reprobate.  
Against this doctrine may be objected.  
Object. 1. They that may be blotted out of the book of life, may be reprobate: the elect may be blotted out of the book of life. Ex. 32: 32. Moses saith, blot me out, etc.  
Ans. 1. The assumption is false. 2. the allegation doth not prove the point: for he doth not say he can be blotted out. Ob. but he prays that he may: therefore he could. Ans. the antecedent must be understood but in respect, namely with two conditions. 1. if it be possible, such for all the world as was in Christ's prayer, Father if it be possible, let this cup pass from me: as if Moses had said rather adjudge me to the pains of eternal death for the people's sin, then destroy thy people, and so have thy name blasphemed of the gentiles, & yet not except it may be done. 2. If God doth allow & like of this request: which God did not, for he rebuked him thus. He that sinneth against me I should blot out of my book. Cyprian in his 2. book de lapsis saith thus. He was God's friend, he talked face to face with God, he could not have his petition, neither did he appease God's wrath with his prayer. So then out of this petition of Moses, being conditional and not liked neither, we cannot infer that Moses could, or that the elect can be scraped out of the book of life.  
Object. 1. They urge further: at the lest we may gather it out of God's answer unto Moses, saying, he will blot him out that sinneth against him. To this I say: this is not so, because the commination is conditional. Thus, if any do sin against me, him I will etc. 2. there is an homonymy in the word (sinneth) which is not meant here of any sin, but of that which is committed of set malice, and continued without repentance: which john calls the sin unto death, and never falls unto the elect. 1. joh. 3.9. Again they urge. Psal. 69.26. Let them be blotted out of the book of the living: therefore the elect may etc. Ans. This doth not prove the point for two causes. 1. because he doth not speak of the elect, but of the stubborn and stiffnecked enemies of Christ. 2. there is a double meaning in the phrase (let them be blotted out of the book): whereby is meant, not that they that were written indeed should be scratched out, but they that were so written in their own opinion and other men's, might indeed be declared not to be written. For such remaining in the visible church, and having an external profession of faith, both think themselves they are & so do other men take them so, when to say truly it is nothing so. And so doth S. Austin understand those words in his enarration of this psalm. tom. 8. pag. 509 etc. saying, brethren we must not so take this, as if God wrote any man into his book, and scratched him out again: if a man said, that that I have written, I have written, of the title wherein it was written the king of the jews, shall God put any into his book & take him out again? And a little after: this was said according to their hope, because they thought they were written in it: what is let them be blotted out? this: let it appear unto themselves that they are not there. For the verse that follows expounds that, and let them not be written with the just: for this I said let them be blotted out, according to their own hope, but according to thy justice what say I? let them not be written in: thus much for S. Austin.  
3 Yet further they allege. Apoc. 3.5. He that overcomes shallbe clothed in white garments, & I will never put out his name out of the book of life: therefore God doth put them out that do not overcome, but suffer themselves to be overcome of the devil and other spiritual enemies, and sin against God. To this I say. 1. the consequence is doubtful. For if they mean, that god will show that they that do not overcome are not written in the book of life, we grant it, but if they understand it thus, that God will ranch them out that are once written, it is false: for they that do not overcome, but suffer themselves to be overcome of the devil and sin against God, they are never written, as the Lord speaketh Ezech. 13.9. They shall not be in the count of my people, and shall not be written in the catalogue of the house of Jsrael, neither shall they come into the house of Israel: that is, neither shall be, in the book of life, nor shall obtain the deliverance, but remain estranged from the church, and the visible signs of the same, and God and all. 2. Here is an elench of similitude; for he that over cometh, & he that doth not overcome are not like in that whereon this consequence doth depend. For both are not written in the book of life: which if both were, it would follow of the contrary sense, he that overcomes shall not be blotted, ergo he that doth not, shall.  
Object. 2. They that may be anathema from Christ, the same may be reprobates: that may the elect be. ergo. Paul wisheth Rom. 9.3. for his brethren the jews.  
Ans. 1. The assumption is false. 2. the place of Paul doth not prove it, for he doth not say he can be, but wisheth he might: that is, by an earnest and inflamed zeal desires his own destruction, that he might (though it were with his own loss) advance the glory and kingdom of God in preserving of Israel. Yea but he wisheth he were, and therefore might be. He doth it not simply but with condition, as if he had said, I wish myself alone were rather deprived of that everlasting felicity which I shall have with Christ, if it were possible, then that so many of my brethren the Israelites should be shut from grace, and so the name of Christ and the glory of God should be called into question: for this is a true testimony of true love indeed when a man makes no account of his own salvation, in respect of Christ's honour and glory and the salvation of other men.  
object 3. 1. Cor. 9.29. I beaten down my body (saith Paul) and keep it in subjection, lest by any means, when I have preached unto other I should be a reprobate myself. Ergo. the elect may be reprobates.  
Ans. 1. The authority is nothing to the purpose: for he saith not he can be a reprobate.  
2. there is an homonymy in the word (reprobate) for in the question it signifies such an one as is passed over by God, and is opposed to one that is elected unto salvation, but in Paul's speech it stands for him, as by experience is proved not to be the man he should be, especially he himself setting down the rule of holy life unto other, that is, observes not that himself that he prescribes other: and therefore as a bad teacher is unworthy to be made of, but is such as very worthily deserves to be rejected of all men. And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobate, is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved, that doth do that himself that he teacheth other. So jer. 6.30. the silver is called reprobate, that is not so good as it should be, and therefore worthy to be cast away. And the earth reprobate. Heb. 6.8. that is, bad & not worth the tilling and sowing, sith it brings forth nothing but thorns and thistles. The meaning than is this, I prescribe other men a square to live after, therefore I labour to carry myself in such sort, that my dealings shall be answerable to my doctrine, and that I may not seem to neglect that myself which I require of other men, to mine own reproach & other men's offence.  
3. Though I should grant that the Apostle speaketh of reprobation to eternal death, yet he showeth not here what is done, but what is not done concerning himself, as he saith, 2. Cor. 13.6. but I hope ye shall know that we are not reprobates. and Rom. 8.28. he speaks more plainly. Therefore the consequence is too weak. Paul laboured that he should not be a reprobate, therefore he might be one. For this care of his doth not fight against the certainty of election, but rather is thereby confirmed. For as God would have perseverance to be stable, so would he have it cherished and confirmed by this godly care and endeavour, 2. Pet. 1.10. Labour to make your election sure.  
Object. 4. judas Iscariot become a reprobate: but judas Iscariot was an elect: ergo: the proof of the assumption is this, Have not I chosen you twelve?  
Ans. In the assumption and the proof thereof [Elect] signifieth admitted to the office of an Apostle, but in the conclusion, one that is ordained to eternal life.  
All this hath been but the defence of the 10. axiom, now follows the eleventh.  
II Axiom. The elect cannot lose the faith and righteousness that they have received of God.  
Against which Bellarmine, tom. 3. lib. 3. de justificatione, cap. 14. brings ten testimonies, 2. examples out of the Scripture, 3. a definitive sentence of the Church, 4. a reason.  
1. Testimony, Ezech. 18.26. When the just man shall turn away from his justice, and work iniquity, he shall die therein. A very clear case. How I pray you is a righteous man turned from his righteousness, if he be justified by faith alone, and faith once received cannot be lost? Bellarmine's syllogism I reciact into this form: if faith by which alone the elect are justified, once had, may not be lost, than a righteous man doth not turn himself from his righteousness: but the Prophet saith, he doth: ergo.  
Ans. 1. The argument is ambiguous. For in the proposition, the word righteous, signifies him that is truly righteous, that is, freely justified before God for Christ's sake: and righteousness stands for that blessing of free remission of sins, obtained at the hands of God for Christ's sake. But in the assumption and place out of the Prophet, the first signifies him that is just only in his own opinion, as hypocrites, and those that believe for a time, and afterward slide back. For he that is righteous indeed, is like a tree planted by the rivers of waters, whose leaves shall never fall away. Psal. 1.3. he shall he had in everlasting remembrance, Psal. 1.12.6. his righteousness remaineth for ever, u 3. and he shall not die. But of him that is such but in show, thus the Lord speaketh in Ezekiel, his righteousness which he hath done shall not be remembered: again, he shall die. Therefore he speaketh of such who in their own conceit and other men's are just. Of whom Christ saith, I came not to call the just but sinners to repentance: and not of them that are such indeed. Again, justice in the assumption and the Prophet's words, is not free remission of sins, but works in show righteous, such as hypocrites do.  
2 Though I should grant that there is meant true righteous and righteousness, yet he could hence conclude nothing. For Conditionals put nothing, as the Logicians say.  
Test. 2. Luk. 8.13. out of this place he reasoneth thus: They that receive the seed of the word of God with joy, and believe, but do not continued, may lose faith: but so do the elect: ergo.  
Ans. 1. The argument here again is doubtful. For in the proposition the word [believe] signifies no more than to consent, but in the assumption to be certainly and undoubtedly persuaded of God's mercy toward him, and the remission of his sins.  
2. The second part of the assumption is false, for the elect continued for ever.  
3 The place alleged doth not prove the assumption, which speaketh of the elect, whereas Christ's words are of hypocrites only, and therefore of reprobates: who believe for a time, and in tentation fall away, but the elect keep the word they have heard in a good and upright heart, and bring forth fruit by long continuance.  
4. They falsify the text, which hath these words, believe [for a time,] which they leave out.  
Object. To prove that Christ there speaketh of the elect, they go this way to work: They that receive the seed of the word with joy, 
●o ●leeue.  and believe, are elect: these do so: ergo.  
Ans. 1. There is an homonymy in the word [believe,] which doth not mean in this place to be certainly persuaded by the holy Ghost of God's mercy and the obtaining pardon for sins, but to give bore assent, and historically to receive the Gospel as true.  
2 Though that were as it should be, the proposition is faulty, for making that a true propriety of elect (which is peculiar to other as well as to them) to receive the word with joy and yield historical assent thereunto. For, Heb. 6.4, 5. it is attributed to some reprobates, that they were enlightened, and had received that he ●●enly gift, and were made partakers of the holy Ghost, and had tasted the good word of God, and the virtues of the world to come. and 2. Pet. 2.20. that they had flien the corruptions of the world through the knowledge of the Lord and Saviour jesus Christ, and that they that had known the way of righteousness.  
3 Again in the assumption Christ's words are depraved in quoting, quite gelding out the words [for a time,] whereby it is very manifest that he spoke not of saving but of historical faith.  
Test. 3. If some of the elect are taken from Christ, than they may lose their righteousness and faith: but they may, joh. 15.2. every branch that beareth not fruit in me shall he take away: ergo.  
Ans. 1 The assumption is false. 2. the place doth not prove it.  
Object. All the branches that do not bring forth fruit shall be taken from Christ: but some elect are branches bearing no fruit: ergo. Ans. There is a fallacy in the word [branch] by which name all such are called, as are externally called to Christ and make, profession. But they are not branches. For the Lord makes an express difference of branches. Some fruitful and other not. Of these he saith they are cast forth of the vineyard, whither, are gathered together, cast into the fire and burnt. Such are meant in the proposition. 2. The assumption is false, because all the elect are fruitful branches, which the father doth daily purge more and more to bring forth more fruit, so far are they from being plucked up.  
Object. They prove the assumption thus. They that are regenerate in Christ alive, are elect: but unfruitful branches were regenerate in Christ alive: ergo unfruitful branches were elect. Bellarmine's proof is this. Because it cannot be a branch, that did not sometime live in the vine. For branches are not grafted in from any other where, but spring out of the vine, and spring out alive and not dead. So then are the faithful regenerate in Christ, and when they are borne anew they are not dead but alive: and yet if after their regeneration they will bring forth no fruit of good works, they whither, are cut away, and die.  
Ans. There are many faults in this probation. 1. False application of the similitude that Christ useth. For Christ doth not compare those that are called unto him unto branches, because they are not grifted in from otherwhere, but are borne alive out of him. For all his branches are grifted in; for they spring out of Adam's stock, but by grace are set into Christ. 2. It is falsely supposed that all branches are borne again and live in Christ: for none but the fruitful do so. 3. It is more false that the regenerate will not, or refuse to bring forth the fruit of good works. 4. But most of all false that the regenerate do whither, are cut off, and die.  
Object. They vige again that the Lord doth not only say that the branch that doth whither shall be separated from the vine, but moreover they shall gather it, cast it into the fire, and it shall burn. And therefore he that hath once been a branch in the vine, that is, a member in the body of Christ by a lively faith, may be cast into the fire and their burn for ever. Ans. To which I say, 1. it follows not; for the entecedent speaks of an unfruitful branch, the consequent of a fruitful; that shall indeed be cast into the fire, so shall not this. 2. A branch in the vine is defined to be a member in the body of Christ by a lively faith, which definition is not large enough, containing only one kind, namely the fruitful only: but generally all such are called branches that are externally called to Christ by the preaching, joined to the visible Church, and professing faith in Christ: whom the Lord himself doth distinguish into fruitful and unfruitful. And so may dead members also be engrafted into the visible Church.  
Test. 4. Matth. 24.12. And because iniquity shall abound the charity of many shall wax cold: but he that endureth unto the end shall be saved: whence he reasoneth thus. If some of the elect do not persevere unto the end, than the elect may lose their faith: but some do not: ergo.  
Ans. 1. The assumption is false. For all the elect do persevere as the Lord doth promise', jer. 32.40. I will put my fear into their hearts, that they may not departed away from me. and joh. 6.37. whatsoever my father giveth me, shall come unto me, and him that comes unto me, I will not cast out.  
2 They allege Christ's testimony falsely. For whereas the assumption saith, that some of the elect do not persist unto the end, Christ saith not so, but to those that do, he promiseth life.  
Object. If he that doth persevere shall be saved: then some do not: but the first is true: ergo.  
Ans. I grant all, if the consequent be rightly understood: some, that is, such as are not elect, hypocrites and reprobates do not persist: but all the elect do.  
Object. If many men's charity shall wax cold, and quite and clean die, than they do not persevere: but it shall: ergo.  
Ans. 1. The assumption is stark false. 2. Christ's speech doth not prove it, because he speaks not of the elect, who shall persevere to the end. For howbeit in the elect by reason of many men's ingratitude, treachery, and villainy, liberality sometime is much abated, yet it shall never finally be put out.  
Test. 5. If the elect may become reprobates, they may lose their faith: but Paul says they may, 1. Cor. 9.29. I do chasten my body, and bring it into bondage, lest when I have preached to other, myself be a reprobate.  
Ans. 1. The assumption is false. 2. The proof is nothing to the purpose. See the explication of the third Axiom.  
Test. 6. They that can be made void from Christ and fall from grace, the same may also lose their faith: but that may the elect do: witness Paul's own mouth, Gal. 5.4. You that are justified by the law are made void from Christ, and fallen from grace: ergo.  
Ans. 1. There is ambiguity in the phrase [to be abolished from Christ, and to fall from grace.] For in the syllogism they signify to be separated from that conjunction with Christ, which in truth they had, and to fall from grace wherein a man truly was. But in Paul they signify that Christ is made unprofitable unto them, to be excluded from Christ's communion, 
Grace.  not to be partaker of him, and to have no society with him. And to fall from grace, is to fall from the Gospel, which they had before time received (for grace here is the doctrine of the Gospel, set against the law) to have refused the grace offered in the Gospel. 2. The assumption is false. 3 Paul speaks of the reprobate, not of the elect.  
Object. Yes of the elect: for they that are truly in Christ and in grace, are elect: these were such: ergo. for they fell from it: therefore they had been truly in it. Ans. 1. The assumption is false again. 2 The proof that is brought doth not prove it: because it is borrowed out of Paul's testimony not rightly translated. For Jerome doth flatly reprove the vulgar translation, turning it, you have ceased from the work of Christ, not so well, but yet so, as that hereby we may perceive he is not the author of the common translation: 2. because of the amphiboly or doubtful taking of the phrase, as I said even now.  
Object. But they fell from it: therefore they were in it.  
Ans. They are said to fall from it, because they had entered into the way to get it, which the reprobate may do, seeing there are some degrees to true saith.  
Test. 7.8.9. They that make ship wrack of faith, revolt from faith, err from the faith, may lose faith: the Elect make shipwreck of faith, 1. Tim. 1.19. revolt from the faith, 1. Tim. 4.1. err from the faith, 1. Tim. 6.10. therefore the elect may lose their faith.  
Ans. There is an homonymy in the word [faith,] for in the first part of the proposition it signifies the true and wholesome doctrine of God: but in the second, the certain persuasion of God's election and mercy. 2. The assumption is false. 3. The places do not prove it: for they speak not of the elect, nor yet of this persuasion of the heart of God's mercy: but by a metonymy, wholesome doctrine.  
Test. 10. They that fall may lose faith: the elect may fall, Hebr. 6.4, 5, 6. It can not be that they that once have been enlightened, and have tasted of that heavenly gift, and have been partakers of the holy spirit, and have tasted the good word of God and the virtues of the world to come, if they fall, should be renewed again to repentance. ergo  
Ans. 1. The proposition is false: for they that fall, never had that saving faith: therefore can not lose it. 2 So is the assumption: for it is impossible the elect should fall, that is, finally fall for ever from the Gospel. 3. The testimony alleged will not prove it, the question being of the Elect and this being spoken of Apostates and temporary men: and therefore of the reprobate.  
Object. But here they take exception that Paul speaketh of the elect. They that are truly justified, enlightened, have tasted the heavenvly gift and are partakers of the holy ghost, are elect: but these of whom Paul speaks are such: ergo  
Ans. The argument consists of very divers and differing points. For to be truly justified is the property of the elect, and therefore as many as are truly justified are elect, as that golden chain of our salvation doth show, Ro. 8.30. those whom he hath predestinated, he hath alsocalled: (namely according to the purpose of eternal predestination,) and whom he hath called those he hath justified, and whom he hath justified, he hath also glorified. Now the other arguments, are either ambiguous or obscure. For to be enlightened in this place signifies either to know the doctrine of the gospel, or else it signifies by a metonymy to be baptised, as the Syrian interpreter doth expound it: because of the effect of the baptism of persons of age that were catechised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to enlighten is taken for to baptise: and enlightening baptism, and the set day for baptism of the catachumeni: lights of the ancient greek divines, as appears by justine Martyrs second apology for the christians to Mar Antonius the Emperor. To taste the heavenly gift signifies to have some taste of the life to come. To be made partaker of the holy ghost is here to have light and understanding of the doctrine of the gospel, and receive some joy thereby, which the spirit doth communicate in a general kind of manner.  
2. These things be common to the elect & reprobate: and so having distinguished & laid open the arguments, it is an easy matter to answer the premises severally. The proposition is partly true and partly false. This is true, they that are truly justified are elect: but all the rest is false, they that are enlightened and are elect: for both sorts have these alike, but the elect rest not here but proceed further: so likewise is the assumption in part true and in part false: it is true, that these of whom the Apostle speaketh are enlightened & the rest, but false that they are truly justified: for no syllable here sounds to that. 3. Bellarmine doth wrong here to Paul's words saying impossible, is as much as most hard & rare, which is far from the signification of that word.  
Object. They for whom Christ was crucified, are elect, but Christ was crucified for these: ergo. because Paul says, they crucify again to themselves the son of God.  
Ans. The assumption is false. Again there is a double amphiboly in this: one from the fallacy of composition and division. For in that assumption that word (again) is not to be construed with that (to themselves) but with the verb (crucify) being in the greek (recrucifying,) the second is of the phrase, crucify again to themselves; wherein is not meant that Christ was crucified for the apostates, as to redeem them, as it is impiously expounded in the conclusion, but that the backsliders, contemn, make a mock, and (as it is presently found in the text for illustration sake) cause to be reproached. So saith Paul, Gal. 6.14. that the world was crucified to him and he to the world, that is, as he was despised of the world, so he again despised the world: as the jews cared not for Christ whom they crucified.  
Object. 2. They argue: the words are plain, they crucify again, therefore Christ was once before truly crucified for them.  
Ans. 1. It follows not, 2. rather the flat contrary, that Christ did not die for them. For they are said to crucify Christ to themselves, who of a malicious hate make a mock of Christ crucified, which the wicked jews did once before; & the apostates do again. If Christ had been once already crucify him to themselves, that is, make light account of him, but love & honour him very much.  
Testimony 11. They that sin willingly after they have received the knowledge of the truth, lose faith: the elect do so. Heb. 10.26. To us that sin willingly after we have received the knowledge of the truth, there is no sacrifice left for sin, but a fearful expectation of judgement etc. Ergo.  
Ans. 1. The argument is ambiguous, to sin willingly after knowledge, may be taken two ways, either to commit same particular sin, as theft, adultery, manslaughter etc., with knowledge and yet of infirmity, or utterly to revoit from Christ and his gospel, with a high hand, of malicious wickedness.  
2. Which way soever you take it the proposition is false: First of them that commit particular sins, or else woe be to David and Peter: nay every man living were in hazard of eternal death. 2. of such as show by open apostasy that they have no part in Christ, because they never had that saving faith: and therefore could not lose it.  
3. If the assumption be understood of sin committed with knowledge, and consent of will but yet of infirmity by the elect, than it is true; but neither the proposition nor Paul's words speak of that. But if it means of general backsliding, it is most false: neither doth Paul prove that, speaking of none but apostates, that leave the Lords assembly as it is ver. 25, that is utterly forsake the church, as Arius, julian the apostate and other did.  
Object. To prove that he speaks of the elect they say, they that have received the knowledge of the truth are elect: but so did these. Ergo.  
Ans. The proposition is not generally true; for only some that have received that knowledge are elect: other have it for a witness against themselves: therefore the conclusion is false.  
Testimony 12. They that after the acknowledgement of the way of righteousness go back from the holy commandment delivered unto them, return again to their vomit, after cleansing of their stomachs by vomiting, and being come out of the mire and thoroughly wrenched, return to wallow in the same again, lose their faith: but the elect do so. 1. Pet. 2.21.  
Ans. 1. The proposition is false: for such men never had saving faith, & ergo could not lose it.  
2. Peter's words doth not prove it, for he speaks of hypocrites and temporary men, and therefore of the reprobate; that suffer themselves to be seduced by false prophets, and return to their old bias.  
Object. Nay but even of the elect: for they that had truly left those that are in errors, & the corruptions of the world by the knowledge of our Lord and Saviour jesus Christ, are elect and of those doth Peter speak. To this I say in the proposition there is a false property appropriated to the elect, which the reprobate have aswell as they: some of whom have well left heretics, & heathenish idolaters, & mended their outward manners in good sort.  
Object. Yea but they were once freed and at liberty.  
Ans. I grant all, free from their former heresies and evil conditions for a time, but whosoever do so, are not presently elect.  
Object. They to whom true faith is ascribed, are elect. Peter ascribed true faith to them, namely knowledge of Christ and the way of righteousness, and his holy commandment. Ergo.  
Ans. 1. The assumption is false. 2. there is an unsound definition in the assumption: For true and saving faith is not the bore knowledge of Christ, for the devil exceeds even men in this point. Ergo.  
Thus far we have answered those places of scripture that Bellarmine doth bring: now follows his 8. examples.  
Argu. 2. Bellarmine's second argument is examples of such as by the witness of the holy ghost, have lost faith and charity: and to begin somewhat high. First the evil angels, who as the scripture recordeth, sinned, and of angels deserved to be made devils: they before there sinning were just, as some of the fathers have collected out of Esay. cap. 14. and Ezech. cap. 28.  
Ans. 1. Here are to many interrogatories, for the justifying faith which cannot be lost is one question, and the love of God either as a creator, or as a redeemer is another. The love of God as a creator may be lost, as the evil angels have lost it, but the love of God as a redeemer cannot, being a necessary and inseparable effect of justifying faith.  
2. The example of the evil angels is beside the matter: for the question is whether men elected may lose their justifying faith, but evil angels are neither men nor elect: neither ever had they or could have justifying faith, seeing the promise was not made to them to give them righteousness by Christ, nor yet are justified for or by him.  
Object. But yet they were just before they fell, as some have gathered out of those places, and therefore lost that righteousness by sin.  
Ans. 1. They seek to enueigle us with an homonymy in the word justice: for the aniecedent talks of inherent righteousness, and that quality that they had at their first creation, the consequent not of inherent righteousness, but such as is imputed for Christ. 2. we grant the assumption, but they offend with their double diligence, in proving that which no man doth deny. 3. the places alleged will not prove it. For whereas Esay cap. 14.12. saith how didst thou fall from heaven oh Lucifer, thou son of the morning. The Prophet doth not speak of Satan, but of the king of Babel, whom he calleth by those names by a metaphor, for his magnificence and glory, wherein he exceeded other kings: he saith he fell from heaven, to note his fall from that heavenly light and dignity of his: and ergo they that expound this place of Satan, are fair wide of the Prophet's meaning: but that passes for absurdity, to think that Lucifer is the king of the devils, and that the prophet should so term him. The place in Ezechiel is cap. 28.13. etc. Thou hast him in Eden, the garden of God, etc. the text is clear, he speaks of the king of tire and not of Satan.  
Exam. 2. Our first parents, made after the image and similitude of God, were adorned with faith and grace, even in the judgement of our adversaries, and yet they cannot deny but that they fell most grievously. If etc.  
Ans. 1. Here is an homonymy in the word faith, in the proposition. notwithstanding for that persuasion of remission of sins for Christ's sake, which our first parents before there fall could not have: so in the consequent.  
2. The example is not to the purpose: for the question is of the elect, that have justifying faith by the grace of regeneration, which they had not before the fall being still in the estate of their natural integrity.  
Exam. 3 Saul the king of Israel lost justifying faith: but he was elected to eternal life.  
Ans. The premises are both false; he neither lost that henever had, nor was an elect.  
Object. To prove the mayor: if he were a good man, so that none was better than he of the children of Israel, then surely he had justifying faith, but he was. 1. Sam. 9.2.  
Ans. 1. These is an homonymie rising of the hebrew idiom, where the word Tun, signifies, good, and proper of parsonage as here, as Rab. David Kimchi expounds it, and the Hebrews for the most part. Whereupon the Targum of Jonathan, the Chaldie paraphrase hath (goodly to look upon:) ergo the word here is referred to the body not to the soul.  
2. Though it did signify here goodness of the mind, yet it were not to the point, because we speak of the justice of the gospel, imputed to us by Christ, not of the law which is an inherent quality.  
Object. Against the minor of the principal syllogism he was elect. 1. Sam. 9.2. ergo to life eternal.  
Ans. The translation is false, it should be he was young. For oachur indeed doth signify elect: that is chosen, or fit for any thing, or work, for war, etc. more than an old man as Kimchi says.  
Object. They urge 1. Sam. 10.24. See you whom the Lord hath chosen: ergo elected to eternal life. of Saul.  
Aus. There is an homonymy in Samuels words, his meaning being of his advancing to the regal dignity.  
Exam. 4. David lost his faith, but he was an elect: Ergo, some elect may lose their faith.  
Ans. The proposition is false: for which they prove the assumption thus: they that commit any great sin lose even their justifying faith as he did. Psal. 6. but this proposition is false again. For Christ is stronger than that the devil is able to take any sheep of his out of his hand by his instruments, sins, temptations, persecutions or seducers: but Christ will not permit Satan to carry any of the elect so far as to be quite cast from his estate of salvation: for he is the stronger of the two. Ergo: Satan cannot pluck Christ's members away by his enticements. Besides they offend with their overbusying themselves, needlessly proving the assumption which no body denies.  
Object. Yea but if the elect do not lose their justifying faith, when they sin grievously, they may sin freely: they shall be saved though they wallow never so in their sins, all which is very absurd to think: ergo.  
Ans. The proposition doth not follow, but thus rather, let the elect that have fallen into sin never despair with Cain and Saul, but repent, and turning unto God, believe that their sins though never so grievous, are pardoned for Christ's sake, & comfort themselves with this, that there is no condennation for those that are in Christ jesus. 2. I give an instance: for if that consequence be good, this will also: if they which sin, have an advocate with the father jesus Christ the righteous, and he is the propitiation for our sins, than we may lawfully sin, and wallow therein etc.  
Exam. 5. Solomon lost his justifying faith, but he was elect to eternal life: ergo: the assumption he proves by two places, and a reason. Ans. But 1. he takes superfluous pains in proving that none denies. 2. there is an homonymy in his reason, saying he was the son of a holy man David, therefore according to Caluin and Peter Martyrs doctrine himself was holy. For one is called holy, either for inherent righteousness, as our first parents were before the fall, or for the imputation of Christ's holiness and beginning of inherent holiness, sanctified by Christ jesus, or else for pertaining to a holie-people, with whom God made his covenant, always to convert some of them and give them true and inward holiness. In which last sense Caluin and Peter Martyr say that a holy offspring comes of holy parents, by Paul's own witness Rom. 11.26. If the root be holy, the boughs are so also. And 1. Cor. 7.14. An unbelieving husband is sanctified in his wife etc. otherwise your children should be unclean: but now they are holy.  
2. The proposition is false, he proves it thus: the scripture records that in his old just days he fell from grace and righteousness, and how he worshipped all his concubines idols. Cyprian also lib. 1. Ep. 5. & Aust. 22. contra Faustum lib. 22. cap. 88 affirms that he was a castaway and damned.  
Ans. 1. The scripture testifies no such matter as Bellarmine speaks of: as that he fell from grace and righteousness. 2. his argument is to weak, because he worshipped idols. For God did not utterly take away his mercy from him as he promised by Nathan. 2. Sam. 7.14. Ergo Solomon did repent, as the book Ecclesiastes which he afterward compiled doth well declare.  
Object. Yea but that promise by Nathan must be understood of his temporal kingdom.  
Ans. That is begging of the question. 1. proof gainesaies it. for the greatest part of the kingdom was taken away from his successors, and in process of time the whole kingdom: and so the event were not answerable to the promise. 2. the same is apparent by the applying of the promise to all the elect. Psal. 89.31. 3. as for the testimonies of Cyprian and Austin are not authentical in divinity disputations.  
Exam. 6. Peter lost his justifying faith, and was elect. Ans. The proposition is false: for Christ prayed for him that his faith might not fail, and he proves it thus. He sinned greatly by denying Christ and binding it with perjury, Ans. the antecedent is true but in part, he sinned, but not with his whole heart and full consent, as appears by his repentance. Confession failed in his mouth, but not faith in his heart.  
Exam. 7. Simon Magus lost his justifying faith, and was elect. Ans. they are both false: the mayor he proves Act. 8.13. Simon Magus believed also. Ans. it is meant of historical faith. Bellarmine pings a slander on Caluins' back, saying he avoucheth that he did not truly believe, but dissemblingly, whereas Caluin mislikes that, as appears by his commentaries upon the Acts,  
Exam. 8. judas the betrayer lost his faith & was elect: ergo: Ans. both false: he proves the minor: whosoever is given to Christ, is an elect: but so was judas. joh. 17.12. Those thou gavest me etc. I ans. 1. the phrase is doubtful to be given to Christ jesus: for some are given him as to a mediator and redeemer, that he should give them everlasting life joh. 17.2. so was not he, either as to a Lord and king, as all things in heaven and earth are given to Christ, that is, are subjecteth under his rule and government. 1. Cor. 15. Heb. 2. Again some are given him to bestow life upon, other to bestow an Apostleship upon.  
2. The proposition is meant of such as are given to Christ as to a mediator: the assumption of such as are given him as a Lord, and to commit the Apostleship unto. Ergo: the meaning of Christ words is this, those thou hast given me to make Apostles, I have kept from being infected with the leaven of the Pharisees and priests, and swerving from thy truth which I have taught them. 3. although I should grant that Christ jesus speaketh there of those that are elect to eternal life, yet nothing can be picked out thereof but this, that judas only perished: for so Christ jesus speaketh exclusively, none of them perished beside that son of perdition: but the adversaries very grossly affirm the same of other the elect, because judas perished alone, ergo: other may perish also: but the clean contrary collection should be made: ergo: other of the elect cannot perish.  
Object. They reply to the answer of the mayor he that is just hath justifying faith. judas was sometime just: ergo had justifying faith.  
Ans. The minor is false, which he proves by Christ's words joh. 17.12. which I have already answered.  
Object. He that is in Christ's flock hath justifying faith, but so was judas. Ans. they that are so in Christ's flock that they are also of it, it is true of them, but so was not judas: for if he had been of him, he would have stayed with him.  
And thus far for his examples.  
Arg. 3. Because the church hath so defined and judged it, condemning this self same error long ago in jovinian. as Hierom relates lib. 2. contra jovin, and Austin haeresi. 82.  
1. He allegeth a witness that is unsufficient in ecclesiastical controversies.  
2. He would cozen us with a false testimony, saying, the church condemned this opinion in jovinian, that the elect cannot lose their saving faith, which was not condemned in him: neither can that be showed out of Hierom or Austin, because these fathers condemned in him, that man could not sin after baptism: which is another case.  
3. If jovinian taught this simply, he was in an error, and not in that sense that john doth 1. joh. 3.9. that one regenerate cannot sin, that is, give himself wholly unto sin, and not labour for sanctification, because he is borne of God: which if he did, I see not why he should be condemned, unless they condemn john also. Therefore we set more by the truth of God's word, then by the authority of counsels. Hierome because he was at deadly hate & feud with marriage, most sharply reproves them that defend the holiness of wedlock, and jovinian, and Vigilantius, whom he wrongful chargeth with sundry heresies. And so much to the definitive sentence of the church.  
Argu. 4. He bringeth 5. reasons. 1. Any habit may be lost: justifying faith is a habit: Ergo.  
Ans. 1. The philosopher will hardly grant the proposition, because a habit is a firmed settling of the mind and as it were another nature.  
2. It is not universally true, such habits may be lost as are got by our own industry and is not confirmed in man's mind by God: but faith is not got by our labour, but infused, and it is confirmed in whomsoever hath it, by God, that it may persevere. For those that God doth justify, he doth also sanctify. Rom. 8 30.  
Object. He that committeth one act of infidelity looseth the habit of faith: but he that hath the habit of faith may commit an act of infidelity: Ergo: may lose faith.  
Ars. He says the mayor is true by the scripture, and the adversaries doctrine, which is, that justifying faith is shaken out, and the holy ghost poured forth of the heart by every sin. The minor he proves thus, a habit doth not necessarily hinder the contrary act, as is evident by the reason and nature of all other habits, which incline to their act but do not force it.  
Ans. The mayor is false, for the habit doth not depend upon the action, as I Scaliger doth very learnedly dispute Exercit. 71. and ergo is not overthrown by one or two actions. As David did not presently put off all clemency, when he caused Urias to be slain: nor cast away all faith in God, when he fled for fear of Saul to the Philistines. In the proof of the mayor, he appeals very impudently to the testimony of the scripture, which he hath none: and to the adversaries on whom he father's a lie, ascribing that doctrine to us which we renounce.  
2. The minor is also false, and foolish the proof: for a habit is a quality imprinted in our minds, and such an affection as bringeth not only propension and alacrity of mind to do the same thing always, but also a settled resolution & grounded, and desire of our will, and doth not admit the reasons and motions of the contrary affection, so Bellarmine leaves us to scan, whether he is a worse divine or a more sottish philosopher.  
3. There are four terms, for to do an act of infidelity, and to be able to do it are divers. After this objection he feigns, that we take exception where we do not: namely that God doth not permit men that are truly justified to fall into sin, according to his promise: and then asks where is that promise, and disputes against it, fight as it were with his own shadow, most foolishly reasoning thus: When the righteous turneth him away from his righteousness, etc. Ezek. 18. if we deny him, he will deny us, 2. Tim. 2. ergo. he suffers them to fall.  
Ans. These proofs are impertinent, and ergo prove nothing: they deal not of those that are truly justified. 2. We never deny but that truly justified men may sin: and therefore let him fight no more without an enemy like the Andabate.  
2 Many that are baptised in their infancy, when they come to age sin grossly and are damned: but all that are baptised in their infancy, are predestinated unto life, are truly justified by baptism and receive faith: ergo many that are predestinated unto life, etc. sin and are condemned: the minor he appeals to the Lutheran for proof for.  
Ans. 1. He alters the state of the question, and fathers that on us which is not ours. For we do not teach, that infants are justified by baptism, nor yet we deny not but they may sin grossly that are elected and justified. 2. He goes in hand to deceive us with joining many questions together, that are distinct; as whether the elect may sin grievously, and whether they may be condemned. 3. The assumption is stark false. 4. For the probation let the Lutherans look what they grant to the Papists, and how they will keep themselves from the error of ●pu● operatum in the sacrament.  
1 Object. Nay even without baptism by the opinion of Calvin, Peter Martyr, and Bucer, the children of the faithful are borne holy. Ans. The instance is beside the matter, because we speak now of those that are baptised. 2. Paul says the same that these holy men do, Rom. 11.16. If the root be holy, the boughs also. 1. Cor. 7.14. the unfaithful husband is sanctified in his wife, etc. otherwise your children were unholy, but they are holy. Whereby it is evident, that the children of the faithful are holy by force and virtue of the covenant; even before baptism also: afterwards baptism serves for a sign of that holiness.  
2 Object. That all the children of the faithful, or at lest all that are baptised when they are young, are predestinate and can not sin, Calvin saith: or cannot be condemned Bucer and Martyr say. This is a forgery and slander. They never taught it, and therefore Bellarmine's reason is frivolous he brings after. If these men's paradox were true, than all Papists that are baptised in their infancy, are predestinate to life and cannot perish, which notwithstanding these men count infidels and members of Antichrist. Well, that paradox is none of theirs. If the Lutherans hold any such thing, let them look to it, we will not put ourselves into other men's quarrels.  
3 If the elect cannot lose justifying faith, surely there will be no heretics in the world: but that is forergo.  
Ans. It follows not: but this rather, that they that are elected unto eternal life cannot become heretics, that is, such as will stiffly hold such errors, as overthrow the ground of salvation. They prove the mayor: because this is the difference between Pagans' and heretics, that Pagans' had never any faith, heretics have had it and lost it. There shall rise some out of yourselves that shall speaks perverse things, Act. 20. and, 2. Tim. 2. Hymeneus and Philetus fell from the truth. and Tit. 3.  
Ans. This is impertinent, unless we presuppose that only they that are elected unto eternal life become heretics: which we will never grant 2. If they mean by faith, knowledge of the doctrine of the Gospel, this difference between Pagans' and heretics is not always true. For Lucian that had professed Christian religion, afterward fell to heathenism: so did julian the Apostata. For under the name of Pagans', we understand the Gentiles or Ethnics, with Augustine and other of the fathers. But if they mean that firm persuasion of remission of sins granted for Christ, the second part of the difference is false: for they never had justifying faith. The places do no way prove it that are brought.  
4 If the just cannot sin, the Apostles admonitions are in vain to fear, to beware, to be careful: it is to no purpose God taught us to pray, forgive us our trespasses, etc. it is superfluous to maintain repentance, absolution, and reconciliation of those that fall, against the Novatians: but all these are absurd: ergo.  
Ans. 1. He changeth the state of the question: for this is not the controversy between us, whether the just may sin or no; but whether they that are elected to eternal life may lose justifying faith or no? 2: there is a double ambiguity in the question, whether they may sin, or no: 1. in the subject in the word just. For it may be taken either after the law, as Adam was before sin, or after the Gospel, as they that believe in Christ are said to be just: and this we mean here. 2. In the word sin: either of human infirmity, or of sin to death. In the first sense we deny not but they may sin, 1. joh. 1.8, 9 If we say we have no sin, we deceive ourselves, and the truth is not in us, etc. therefore those absurdities touch not us any way. In the latter sense they that are justified by the obedience of Christ and renewed of God, can not sin, 1. joh. 3.9. He that is borne of God, gives not himself to sin, because his seed is in him.  
5 That opinion that brings in desperation, is not true: to say that the elect cannot lose justifying grace, brings in despair: ergo not true.  
Ans. Both the premises are false. Bellarmine goes about to prove the assumption, but leaves the point, & shakes hands with the question, saying, He that can promise' himself nothing of future events but rashly, cannot certainly hope that himself is just: but none that is well in his wits can promise' himself any thing but rashly. ergo.  
Ans. Surely this man needs somewhat to purge his head, for his brains crow. For both his speech and his reason are ill at ease, that for using the word hope, of present affairs: for hope is for future: we feel or trust in present. But his reason is scared out of his wits. For where be should prove, that the opinion of the infallible certainty and firmness of justifying faith, brings in desperation, he concludes, that none that is in his right mind, can certainly hope that he is truly just: o wit whether wilt? then he proves the assumption of the prosyllogism with testimonies which none denies.  
Thus then having refuted all that Bellarmine can oppose against this doctrine, it standeth steadfast, that they that are elect unto eternal life can not lose justifying faith. And thus much of the 11. axiom, now follows the 12.  
Ax. 12. The Elect can not perish: which Austin also delivered in his book de side ad Petrum, cap. 35. Hold this steadfast and no way doubt, saith he, that all whom God by his free goodness hath made vessels of mercy, before the beginning of the world, are predestinated of God into the adoption of the children of God, and that none of them can perish whom God hath predestinated to the kingdom of heaven, and that none of them whom he hath not predestinated unto life can by any means obtain the same. And before him Ambrose de vocat. Gentium, lib. 2. cap. 10. All that shallbe called at any time into the kingdom of God, are sealed in this adoption, which was made before the world. And as none of the unfaithful are reckoned in this number, so are none of the godly left out. For the prescience of God which cannot be deceived, looseth nothing of the full number of the members of Christ's body, neither can any casually diminish the sum that was foreknown and elected in Christ everlastingly.  
13 They cannot be taken out of Christ's and his father's hands, joh. 10.28, 29.  
14 They are not elected conditionally, as the adversaries say of Paul, if he fulfil the course he began unto the very end.  
15 They shall not be forsaken of God, as Samuel cheereth us, 1. Sam. 12.24. The Lord will not forsake his people for his own great names sake, because it pleased the Lord to make you a people to himself.  
16 They are like to pure wheat, Matth. 3.12.  
17 They are not proud in themselves, or with the contempt of other. They insult not over other, that have not obtained the like grace, Rom. 11.10.  
18 It is their part to put on the bowels of mercy, with patience, gentleness, modesty, rendernes of mind, to endure other, to pardon other, to be in love with all, Coloss. 3.12.  
19 For their sakes the ministers of the Church especially must suffer all things, 2. Timoth. 2.10.  
20 For their sakes the days of the cruel enemies of the Church are shortened, that they should not without end make havoc: as God hastened the last end of the perfidious nation of the jews, which otherwise would not have left any just man alive, they so hungered after the utter suppressing of all Christ's disciples. Mar. 13.20.  
21 The elect are counted fools, base, vile, nothing in the world, but are beloved of God, that we may perceive that God's favour is not bound to any persons. 1. Cor. 1.27.  
22 They shall be gathered and knit unto Christ at the last day by the angels, etc. Math. 24.31.  
23 God heareth and revengeth them daily suffering injury and calling upon him, though he seem to be slow in revenging their grievances. ●uk. 18.7.  
24 Nothing can be laid to their charge at God's judgement seat, he justifying them. Roman. 8.33.  
25 They are with the lamb and fight against Antichrist. Apoc. 17.14.  
26 We must thank the Lord for them, by Paul's, Sylvanus, and Timotheus example, who gave thanks for the Thessalonians, as knowing they were elected. 1. Thess. 1.2, 3, 4.  
27 Every one of the elect may be and indeed is, certainly persuaded of his election to eternal life: 1. by the internal witness of the holy Ghost, Rom. 8.16. for the spirit of God beareth witness with our spirit that we are the sons of God. 2. of the gospel calling all those elect that believe in Christ. 3. of the effects of election, which God worketh in the elect alone, and by the feeling whereof as of certain seals, election is signed unto us.  
28 Every one aught to trust of his brethren in Christ, that they are elect unto life, and not to be out of hope of other.  
The examples of such as were elected to eternal life, 
Examples.  are as many as there have been such as by a true & lively faith believing in Christ have been and yet are saved: as Adam, Eve, Abel, Seth, Enoch, Noah, Abraham, Isaac, jocob, etc. but of king Solomon there is some doubt made, whether we should reckon him for an elect, seeing he fell so foully and worshipped idols: now albeit I take not upon me this judgement, being the Lords only, (who knoweth full well who are his,) yet to show my hope of other men's salvation, seeing I have very good arguments for it, may stand with charity. I say then that we must reckon Solomon among the elect, & that for these 4. reasons.  

Salomonan elect.  1 The promise was made unto him by Nathan, & to David of him, that the mercies of God should not be utterly taken from him. 2. Sam. 7.14. When he shall do wickedly I will correct him with the rod of men, etc. but my loving kindness shall not quite be taken away from him, as I took it from Saul. Now that this promise was not of his temporal kingdom is manifest by the applying of it to all the elect, Psal. 89.31. If his sons forsake my law and walk not in my judgements, if they break my statutes and keep not my commandments, I will visit their sin with the rod and their iniquity with scourges, but I will not make voided my kindness from him, nor lie against my faith. Cyprian also applieth it to all the elect, Epist. 52. & in his book to the heretic Novatian.  
2 He was a great and princely figure of Christ.  
3 He witnessed his repentance in the book Ecclesiastes, which he afterward composed.  
4 He was a profitable and immediate minister of the holy Ghost, in setting down doctrine of faith and manners to the Church: the penman of Canonical Scripture.  
And thus much of the first part of Predestination, that is, Election: now follows the second of Reprobation.  

REprobation, is that predestination whereby God doth reject from the kingdom of heaven such as are ordained to everlasting destruction. And it is meant in the name of hate, Mal. 1.3. Roman. 9 13.  
Some are afraid to name reprobation, as if the word were unlucky and unfortunate, and utterly to be banished out of Christian doctrine: but they should not be so must afraid of it, because the holy Scripture itself doth use it. For jer. 6.30. it is said, they are called refuse silver, because the Lord hath reprobated them: where the Prophet useth the word maas, which is contrary to bachar, which is to choose, as appears, Esa. 7.15. The Greek translation hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord refused them. And the Scripture sates they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprobates.  
There are two parts of reprobation: first, a deputation to reproach, that is, both to uses unhonest, or to those works which the reprobates do commit afterward, and also to eternal destruction: secondly, Rejection from the grace of election, and the effects of the same grace, and so from the end eternal life.  
Destination to shame, is before rejection from the grace of election. For that which is last in execution, is first in intention, that is, in counsel and cogitation. See Zanch. de natura Dei. p. 506.6.  
Bellarmine in his third tome of disputations, lib. 2. de great. & lib. arbitr. cap. 16. saith, Reprobation compriseth two acts in it: one negative, the other positive. For first he saith God had no will to save them: 2. had a will to condemn them. All which we would have liked well, but that he inverted the order of the actions, for that which he sets first, indeed is last. Again, we like not his making of election double, one negative, the other affirmative, calling that privative, this positive. But other call that passive, this active. For every thing that consisteth of two parts, is not twofold. There is but one eternal reprobation, not two, and that hath but one object and no more.  
Eternal reprobation is 1. of the devil: 2. those that are united to the devil.  
Reprobation of the devil, is that whereby God from everlasting hath rejected the devil that should become the prince and head of falling from God, and hath adjudged him to everlasting punishment.  
Reprobation of them that are united to the devil, is of such as are joined to the devil as their prince and head: and it is either of the evil angels, or damned men. Mat. 25.41. Gen. 3.15. joh. 8.14.  
The eternal reprobation of evil angels is predestination, whereby God from everlasting decreed to forsake some angels ordained to eternal destruction, not to confirm them in good, to suffer them to fall through pride, and casting them from heaven to exclude them from eternal happiness. Math. 25.41. Apoc. 12.9.  
That there is a reprobation of some of the angels is evident by this, because some angels are elected, by Paul's witness: now election can not stand without reprobation.  
Concerning the cause thereof, Bellarmine is of this judgement, that the negative reprobation of the angels, doth not depend on the foresight of sin. For God foresaw that the angels which perish should most undoubtedly perish, if indeed he should give them but that grace only which he did give them, therefore giving them no more grace, he would withal not predestinate them to glory, but suffer them to fall from salvation. For if he would absolutely have saved them, his wisdom would have found a means to do it. Therefore there can be no reason given, why God would give some angel's grace, by which he saw they should most certainly be saved, and to other whereby he saw most certainly they should not, but only because he would save these and not them. But the cause why he would positively damn the evil angels was out of doubt their sin foreseen. For the punishment of condemnation is not justly inflicted, but where sin went before. Now in this we like it well, that he acknowledgeth no other cause why some angels were not elected to salvation, but only the mere will of God. But we very much mislike, first that he makes two kinds of reprobation in stead of the two parts of one and the s●lfe same thing: secondly, that he makes foresight of sin the cause of his will in condemning the evil angels, seeing it is impossible that the efficient cause should in time be after the effect. And it is very gross that the sin should be the efficient cause of the eternal will of God, that is, of God's very essence, willing. The argument he brings is beside the point, because the punishment of damnation is one thing, and the eternal decree of inflicting the punishment of damnation is an other. Indeed God decreed to lay the punishment on the devils for sin, but sin is not therefore the cause of the decree. Sin is the cause of punishment, but not of the decree of punishing.  
The eternal predestination of men to be condemned, is that predestination whereby God hath determined from everlasting to pass by those that are left in the common destruction, into which all men should plunge themselves by sin.  
1 There are two parts of this definition, the genus, and the difference: or, the matter and the form. The genus or matter is Predestination, which is common to election & reprobation: as Austin teacheth, l. 15. de Civ. dei, c. 1. We divide (saith he) mankind into two kinds or branches, one of those that live according to man, the other that leie according to God. Which mystically we call two cities, that is, two societies of men, the one whereof is predestinated to reign for ever with God, the other to undergo everlasting torment with the devil. And again in his Enchirid. to Laurentius, cap. 100 God should bring to pass that which he would, using well even the evil, as chief good to their condemnation, whom he justly predestinated to punishment, & to the others salvation, whom in mercy he predestinated to grace. And the author of the book of the calling of the Gentiles, calls the reprobate predestinate. So doth Fulgentius ad Monimum, lib. 1. cap. 27. Therefore sinners, saith he, are not predestinated to the first death of the soul, that is, sin; but to the second, the state of fire and brimstone. And in the second book to the same man; God's predestination is nothing else, but the preparation of his works which in his everlasting disposition he foreknew he would do either mercifully or justly. And Anselmus in his book of the agreement of prescience and free will, saith, Predestination is not only of the good, but of the bad also. So do the schoolmen under the same name of predestination, deliver as well the reprobation of the wicked, as the election of Saints. Therefore we do not so ill, in using the word predestination for reprobation to destruction: nor yet do we foist into the Church any new opinions of the eternal predestination of the reprobate to condemnation, as the adversaries charge us: unless they will likewise accuse Augustine, Fulgentius, and the other fathers for the same fault. Again, whereas some would have the reprobate called [foreknown] rather, indeed they know not what they say, for that Christ and the Elect are called foreknown both in Scripture and by justin Martyr, lib. 2. Apolog. and in his dialogue with Trypho the jew; so are not the reprobate once in all the Scripture, that I can remember.  
2 The form or difference to distinguish reprobation of men condemned, from eternal election, is, that God determined and appointed to reject and exclude those men whom he prepared to everlasting destruction, from the communion of eternal salvation.  
So then there are two parts of reprobation of men to be damned, 1. deputing them to ignominy, and so to everlasting destruction: 2. excluding them from grace of election, and the effects thereof.  
Of the first part it is said, Rom. 9.21. Hath not the potter power over his clay, to make of the same mass one vessed to honour, and an other to dishonour? and vers. 22. they are called vessels of wrath made to destruction. 2. Tim. 2.20. In a great house there are not only vessels of silver and gold, but also of wood and stone, some to honour, other to dishonour. and 1. Pet. 2.7. The disobedient are set for this, namely to stumble at the word. Jude, u 4. Certain are crept in, long ago● ordained to this condemnation, wicked men, that t●rne the grace of our God into lust.  
Of the second part Christ speaketh, joh. 13.18. I speak not of you all, I know whom I have chosen. Mat. 20.16. Many are called, but few are chosen. Math. 15.13. There are plants which the heavenly father hath not planted. Apoc. 13.8. All the inhabitants of the earth shall worship the beast, whose names are not written in the book of life of the lamb. And Apoc. 17.8. The inhabitants of the world wondered whose names were not written in the book of life, before the foundation of the world. Therefore reprobates are shut from the grace of election. Mat. 11.25. I glorify thee OH father, Lord of heaven and of earth, for hiding these things from the wise and learned. joh. 17.9. I pray not for the world, but for those which thou hast given me, because they are thine. Matt. 7.23. I never knew you. Therefore reprobates are also excluded from the effects of free election.  
That there is reprobation, both the scripture doth affirm and other arguments prove: the places of scripture are these. jer. 6.30. They shall be called reprobate silver, because the Lord hath reprobated them. Object. That is spoken of temporal rejection. Ans. If we should grant that, they could not deny reprobation, nay that necessarily proves it. For whomsoever God hath rejected in time, he decreed from everlasting to reject: both because God knows all his works from everlasting. jam. 15.18. As also because God worketh all things according unto the counsel of his own will. Eph. 5.11.  
Test. 2. Ro. 9.22. The reprobates are called vessels of wrathand of destruction. To which they answer, that is not to be meant of reprobation, because vessels of wrath are made of the devil, to destruction, that is, the devil doth frame and fit them, to be more and more prepared to everlasting dishonour. But they are deceived two ways. 1. in the efficient cause of this fitting, 2. in the exposition of the word. For they say the efficient cause thereof is the devil; then they construe the word, to induce ability and fitness upon the vessels of wrath, that they may be more and more prepared to everlasting dishonour.  
Er. 1. But 1. it is blasphemy to say they are prepared of the devil to destruction: for by this means the work of distinction of mankind, and the just judgement which is proper unto God, is made the devils. Much better doth S. Austin speak lib. 2. contra 2. Epi. Pelagii. He hath mercy on whom he will, and whom he will he hardens, that makes one vessel to honour, and another to dishonour; and yet more clearly Epis. 105. to Sixtus the priest: God maketh vessels of wrath to destruction, to show his wrath and declare his power: And lib. 1. ad Simplicianum. Whereas of the number of the wicked whom he doth not justify, he maketh vessels to dishonour, he doth not hate this in them which he maketh. And again, see he hateth Esau, which vessel he made himself to dishonour.  
Object. 1. The adversaries prove their assertion thus. 1. Paul says not that the vessels of wrath are made of God to destruction: ergo God made them not. Ans. The like collection may we make, Paul saith not, that they are not made of the devil: ergo: the devil made them not.  
Object. 2. God is delighted with them that that he maketh: he is not delighted with the vessels of wrath: ergo: he made them not. Ans. The proposition speaks of their substance, the assumption of their accident, sin. For God is delighted withal he made, in respect of their substance and the good things created therein: but he is not pleased with the vessels of wrath, as they are defiled with sins, by which they provoke God's wrath upon their own heads: therefore it follows not, that god made not the vessels of wrath: that is, made not the reprobate against the evil day, raised not them up to show examples of his wrath: for the vessels are called vessels of wrath, because God made them to show in them examples of his wrath for the declaration of his power.  
Object. 3. Those which he doth endure, he made not: but he endures and bears with the vessels of wrath: ergo: he made them not. Ans. If the proposition be general, it is false. For the Lord made all things for himself, the wicked also against the day of evil. Pr. 16. And doth he not bear long with such? yes, he bestows many good things upon them: suffers his sun to shine upon them, he feeds them, etc.: so much for their first error.  
Er. 2. They expound the word ill: it doth not signify to induce an ability and fitness etc. for seeing it is the just work of God, it is not the induction of any such fitness: that is, of sin, by which the reprobates are made fit to condemnation, as they speak, though improperly: for God is not the author of sin.  
Test. 3. Jude v. 4. There are crept in certain men, appointed long since to this condemnation. Against this they object, the meaning of the word _____ is this, described before, of whom now long ago, it is written & foretold in the prophetical scripture, that at their due time, they should invade and disturb the church of god, & so in the end perish everlastingly: but this exposition is not true, being repugnant unto the Apostles words, which saith flatly, men long ago described before, and not of whom it is written long since in the scripture.  
Thus far authority of scripture: now follow other arguments.  
Arg. 1. If there are not many written in the book of life, than there is reprobation: but many are, not Apo. 13.8. and 17.8. ergo.  
2. If but few are elected, them the rest are rejected: for we cannot conceive of election, without reprobation, one necessarily establishing the other: but the first is true. Mat. 20.16. ergo.  
Object. There is an homony my in the word Elect: Christ jesus there calleth elect, sincere, the true and lively members of the church, as choice gold, that is pure, and tried. Ans. Though they take elect in that sense: yet it cannot agreed but to those that are predestinated to eternal life, for they are only true and sincere: nay if we stand strictly upon this signification, there is no man living that shallbe elect, because so long as they live in this body, none is without greatstore of dross and refuse.  
3. If God hath not mercy upon all, then there is a reprobation: but he hath not. Ex. 33.19. I will be gracious to whom I will be gracious, and have mercy on whom I will have mercy. This place doth the Apostle bring in the mystery of predestination. Rom. 9.15. What shall we say then? is there any unrighteousness with God? God forbidden, for he saith to Moses, I will have mercy on whom I will have mercy etc., Ergo: there is a reprobation.  
Ob. 1. Ro. 11.32. God hath concluded all under contumacy, that he might have mercy on all.  
Ans. Paul doth not gainsay us. For this general particle is understood one way in my argument, and another way in him: we mean all & every one, none excepted, but Paul means all that believe, or that are to be saved, not only of the gentiles, but also of the jews: that they obtain salvation no way but only by the mercy of God: that there is nothing in man, for which he should be saved, the gentiles have no privilege over the jews; for look how many so ever are saved, are saved by the mere mercy of god. Therefore they show their ignorance that stretch the universal particle to another meaning than Paul doth: but yet they will confess themselves, that God hath not mercy on all actually.  
Ob. 2. The Lords words to Moses do not prove▪ the opinion of absolute decree, but to confu●e the wicked grudging of the jews, who falsely judged, God's justice was called into question if he denied the reward of eternal blessedness to their labour and travel.  
Ans. 1. They cavil in the word (absolute decree) for they imagine, that we call absolute decree, an inordinate decree: wherein the whole order of election, is distracted from election itself, and the order of salvation is not included in election, but is under the same only in the execution. But we call it an absolute decree, because the efficient cause thereof is not the condition of faith foreseen, or of merits foreknown, but the only will and pleasure of God.  
2. They beg the question, saying those words do not belong to the secret of predestination: the text doth prove the contrary: for Paul taught a little before, that all are not Israelites that descend of the father Israel, not all sons that are the seed of Abraham: that is, that all are not elect that are borne of the holy seed: this he proved 1. by the example of the sons of Abraham, of whom none but Isaac was chosen, Israel being rejected. ●. of Isaac's sons, of whom jacob alone was chosen. For when the children were yet unborn, before they had done either good or ill, that the purpose of God that is according to election, not of works but of him that calleth should stand fast, ●t was said to Rebecca their mother, the elder shall serve the younger, as it is w●●tten, jacob have I loved, and Esau have I hated: that is, that Esau was rejected from everlasting, and the sign of this reprobation was, that he should serve his younger brother. Now against this doctrine carnal reason objects this. If god respected neither good nor ill deeds in election or reprobation, than there is unrighteousness with him. This consequence Paul denies saying: God forbid. And he sets down the reason of this negation, taken from the end: because whomsoever God hath chosen, he chose for the declaration of his mercy in them, and whomsoever he rejected, it was to declare his power in them.  
4. If he hardens whom he will, there is a reprobation: but he doth Rom. 9.18.  
5. If most men take the broad way to destruction, they are reprobated: but they do. Mat. 7.13.  
6. If at the last day many shall not be taken but be left, than they are reprobated: but that is true. Mat. 24.40. But why shall this be so, because everlasting predestination hath so appointed it. Act. 15.18. God's works are known unto him from everlasting. Eph. 1.11. He worketh all things by the council of his own william.  
7. If some be called to Christ by the preaching of the gospel, and other not, then there is reprobation: but some are and for experience shows it, Christians are called, but many thousands of Turks, Tartars, and other heathen people never heard of Christ.  
8. 〈◊〉 christians some repent & are saved, other remain & die in their sins, than etc. ergo.  
9 Some wax hard Rom. 11.7. The elect obtained it, but the rest are grown hard: ergo: there is reprobation.  
10. None shall enter into the heavenly church, that commit any abominable thing or speak lies, and Apoc. 21.17. Ergo: it is certain there is an eternal reprobation.  
11. Every plant which the heavenly father hath not planted shallbe rooted out. Mat. 15.13. Ergo.  
And thus we have sufficiently proved that there is an eternal reprobation: now to answer the false arguments, which the adversaries bring against it.  
We are all by nature the children of wrath: ergo: 
Adu. 1. arg.  there are no vessels prepared to destruction.  
Ans. 1. The consequent is blasphemous, flat contrary to the holy ghost. Rom. 9.22. saying there are. 2. it doth not follow, but rather the contrary (viz.) therefore all by nature are prepared to destruction, and that is true: but whereas some are elected to be delivered from the general destruction, it is the grace of God that electeth.  
2. The way to remove the envy of others destruction from God, is to make no reprobation.  
Ans. 1. Although we make a reprobation, yet shall not the envy of the others destruction rest in God, seeing whosoever perish, they may thank themselves. For salvation is Gods. Ps. 3. vlt. 2. Paul labours not greatly, to excuse God with a lie, but only gives warning that it is not lawful for the clay to chop logic with the potter, nor the creature with the Creator.  
3 Whom God doth in great gentleness endure, he hath not reprobated: but he doth tolerate the vessels of wrath: ergo. Ans. The proposition is true of the repentant only. The assumption speaks of those that are not repentant. Besides they gold Paul's words; for he adds, vessels of wrath that are made to destruction. Lastly, Paul doth not ascribe that patience to God, whereby he looketh for their conversion; whom he says are made to destruction. For well saith August. l. 5. c. 5. against julian, expounding this place: where power of suffering is set down, that God doth not let, but moderate with his might.  
4 They that are not prepared of God to destruction, are not reprobate: but the vessels of wrath are not, Rom. 9.23. Of the vessels of mercy indeed Paul says, God hath prepared them to glory, but of the vessels of wrath, it is not said that God prepared them, but only that they are prepared, namely of themselves, to destruction.  
Ans. The assumption is not denied. 2. The place quoted doth not pertain to the matter: seeing Paul denies not that God prepares them, nor says they prepare themselves. 3. How gross is it that any body should make himself to destruction, as if any made themselves. 4. The comparing the members together shows that both are the works of God: the place in the Acts puts it out of controversy, Act. 13.48. where it is passively spoken of the elect that they were ordained to eternal life. and Prou. 16.4. God made all men for himself, even the wicked also for the evil day: ergo Reprobation stands, their objections notwithstanding.  

The efficient cause of Reprobati●●  The efficient principal cause of eternal reprobation is God, for he refuseth all that are not elect. jer. 6.30. the Lord rejected them. Against which they oppose.  
Object. 1. The beginning of so great a mischief is not from God. God is not the author of evil. but this is evil.  
Ans. 1. The proposition is not generally true, but only of the evil of sin. 2. The assumption is false.  
Object. 2. God is not delighted with the destruction of a sinner, Ezek. 18.23. and 32. Psal. 5.5. Wisd. 1.13. ergo he is not the author of eternal reprobation.  
Ans. 1. The proposition that is wanting is false for the elench of the wrong cause: because it supposeth that the delight of the destruction of the wicked is the cause for which God rejected them. 2. The assumption must be taken but in part: for God is not delighted with their destruction as it is destruction, but as it is the execution of his just judgement. 3. There is an homonymy in the place alleged out of Ezekiel: for there God speaks of the wicked that is converted; with his death he is not delighted, nor wills his death. Therefore it is not truly cited of the destruction of the reprobate, who never turn, and of whom the holy Ghost pronounceth the clean contrary, Pro. 1.24. I will laugh at your destruction, etc. 4. The place out of the Psalm is impertinent: for is eternal reprobation, vanity, or iniquity? 5. To the place out of Wisdom, the answer to Ezekiel will serve.  
The moving cause for which eternal reprobation was made, is not sin: for the better understanding whereof, I will explain this position.  
Whomsoever God condemneth and punisheth with eternal death, those he decreed to condemn everlastingly & punish with death, so that the immediate cause of damnation and punishment is sin. But this is not now the question, but only what is the cause of the decree, why God when he foresaw that all men would be sinners alike in Adam, and by nature the children of wrath, determined to show his mercy in the one, & to leave the other in their sins and condemn them for the same? there can be no other cause tendered of it, but God's pleasure only. Yet more plainly. Why did God choose the one, and refuse the other, that is, decreed to cast of them, to leave them in their sins, and for their sins to condemn them, when as the Elect should have been no less the children of wrath by nature then all other? I answer, because it so pleased him. It can not be answered it was for sin, because sin was to be in the elect also. If here any do object, that there is a difference between the elect and the reprobate, because the elect were to declare their repentance, and to believe firmly and constantly in Christ, and so were not the reprobate, yet that doth not take away my answer. For still the question remains, why God gave unto the elect the gift of repentance and constant faith, and not to the reprobate? Whereunto no other answer can be made but this, that it pleased God so. As that only master of ours teacheth us, Math. 11.25. I give thee glory OH father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes: even so OH Father, because it was thy good pleasure before thee.  
Hence we see how unjustly our adversaries do slander our doctrine, saying, that we teach, that God by a certain kind of absolute decree, hath ordained some to eternal destruction, without any respect of sin, or regard of unbelief and unrepentance. Whereas we teach, that God hath reprobated, that is, decreed to leave the reprobate in the destruction, whereinto they should voluntarily plunge themselves, and to condemn them for sin, and punish them with everlasting punishment. He decreed, I say, to condemn and punish for sin.  
This did Zanchius plainly teach, lib. 5. de natura Dei, cap. 2. and lib. 3. of his Miscellan. pag. 53. of the edition set forth 1592.  
So do the Palatine Divines, as the admonition of Neustad witnesseth, pag. 313. de formula Concordia. Their words are these: We teach with the Apostle that God in the condemning of the reprobates will declare his justice, and therefore hath not allotted any to condemnation but for sin, and doth not will damnation, as it is damnation, but as it is a most just punishment. And punishment hath no place, but where sin goes before. But in the Elect he would declare his mercy, because when he might very justly cast away all mankind, for the sin whereinto they were fallen, (for all of us were the children of wrath as well as other) of his only mere mercy, he determined to take some out of the common destruction, that every mouth might be stopped, and all the glory be given to God.  
The very same doth Luther, Calvin, Martyr, Beza, Bucer, and other excellent Divines teach.  
Although God decreed to reprobate, and condemn, & punish for sin those that were reprobated, yet is not sin the cause of the decree. And that I prove by these reasons.  
1. Arg. If Esau's reprobation was decreed, before he was borne and had done either good or ill, than sin is not the efficient cause of the decree of reprobation: but the first is true: ergo. Rom. 9.11. proves the first. removing both jacobs' good works and Esau's ill from being the efficient cause of reprobation.  
1 Object. The adversaries object, that this place is not so much to be understood of jacob and Esau, as of the people that were borne of them, which they prove because the places of Moses and Malachi that are alleged talk of the people of Israel and Idumea, or the posterity of jacob and Esau.  
Ans. 1. They cavil of set purpose. For they do not answer the place of Paul, which I brought to confirm mine argument, namely, when the children were yet unborn, and before they had done either good or ill. Let them say that the Apostle removes not away both Esau's ill works and jacobs' good ones. Here is the pith of mine argument, let them hamstring this sinew if they can or dare. 2. They pass by this argument with silence, and object against the two testimonies alleged by Paul, as if the argument of proof had been fetched from them, and so gainsay Paul's words, who most certainly speaks of jacobs' and Esau's persons. vers. 10. Neither did he only (saith he) but Rebecca also, when she had conceived by one, namely our father Isaac, had experience of the same. I pray of whom did she go then, not of Esau and jacob? the same is clear by vers. 11. for before the children were yet borne, or ever they had done either good or ill. Of what children doth he speak? of Esau and jacob. 3. They refute themselves wherein they said, that Paul speaks not so much of Esau, as of his posterity, when they say when Esau was a type of the reprobate jews. If Esau was here brought in as a type of the rejected nation of the jews, what need they in Esau's name, understand Edumeans or posterity of Esau? Again, he that takes the words of the Prophet, Malach. 1.2, 3. to be understood of their posterity, and not of Esau's and jacobs' own persons, do injury to the text.  
2 Object. This place of Paul may not be understood of eternal election or reprobation, because else it should necessarily follow, that not only jacob was absolutely predestinated to eternal salvation, but also the whole people that descended of him. And again, that not only Esau was simply rejected from the grace of God, but that all his posterity every one was simply reprobates. For the testimonies which Paul brings to prove his purpose, speak of the people that issued from these fathers.  
But these consequences were absurd, because all jacobs' posterity were not saved, nor yet all Esau's condemned. Therefore.  
Ans. 1. It is false that this place of Paul's is not to be understood of eternal election or reprobation. For he speaks so plainly that none that is well in his wits can deny it. When the children were yet unborn, etc. that the purpose of God which is according to Election, not of works, but of him that calleth, should stand sure. Now granting there is Election, we must needs allo grant Reprobation, because there is no election without reprobation.  
2. It doth not follow: for those absurdities do not ensue by granting our opinion, because u 11. out of which the argument of our reason is fetch, speaks of their persons and not of their posterity, but they deal not with us as if we disputed out of Moses, Gen. 25. and Malach. 1.  
3. In the application of our authorities, u 12. & 13. they accuse not us but Paul, as if he had wrongly drawn it unto their persons, which the seat itself (as they fond speak) doth show it should be referred to the people which came of them. As if they were better interpreters of Moses and Malachi then the Apostle Paul, and that which he applieth to their persons, did not indeed belong to them, but to both postetities.  
But to the end that Paul's applying of it may be thoroughly understood, we must observe 3. axioms very behoveful for the interpretation of this Scripture.  
Ax. 1 Corporal and temporatie matters promised unto the fathers in the old testament, were types and sacraments of greater matters, even of spiritual and eternal.  
2 The things that God joined which his promises, no man may pluck asunder, but he joined spiritual and eternal things with corporal and temporal: ergo not to be severed.  
3. Paul's use is to comprise the question or the sentence to be confirmed and the confirmation thereof both together in the testimony he allegeth, so that omitting the sentence to be confirmed, he sets down the testimony only, because there in the sentence to be confirmed is contained also. Now I will annex the reason of Paul's application; because that the chief or greater part of the jews being puffed up with the title of the church set at nought the gospel of jesus Christ, the faith of many simple men began to faint, who among the gentiles had embraced the gospel: because they thought it not likely that jesus Christ and the salvation in him promised could possibly be rejected of the elected people, the holy nation and natural Israelites. Therefore Paul to arm the weaker sort against this scandal, gives them to wit: that none of the believers aught to be offended, that all the Israelites did not embrace the gospel and believe in Christ jesus, because they were rejected: which rejection on some good reason he sets down very obscurely. Romans' 9.1.2.3. then ver. 6. there is an occupation, wherein he meets with this objection. If the nation of the Jews be rejected, than the word of God is fallen to the ground: that is, his promise that he made to Abraham is made void, whereby he adopted his posterity into a people to himself. Paul denies the consequence, and says the promise is not annihilated, because all are not Israel that are of the father Israel. that are of the father Israel. We must understand there are two houses of jacob, one of flesh and blood the other borne of the spirit and faith saith justine Martyr in his dialogue with Trypho the Iew. Now the promise belongs to the sons that were borne of the spirit and faith, and not to the sons of the flesh: and this he proveth by two like examples.  
1. The first is of Abraham's children, of whom Isaac was only counted for his son: and jest any man should surmise, that this difference stretched no further than Isaac and Ishmael only, the Apostle sets down the general application. Those are not the children of God that are the children of the flesh, but they that are the children of the promise are accounted in the seed.  
2. The second example is of Esau and jacob: who albeit they were borne of Isaac the son of the promise, both of one mother and at one birth, not at divers as Ishmael and Isaac were, yet only jacob was chosen and Esau was rejected. The time of the rejection is described in these words: when the children were yet unborn: that is before she was delivered: then their works are denied to be the efficient cause of jacobs' election and Esau's reprobation, in these words when they had done neither good nor ill: ergo: good works were not the cause of choosing jacob, norill works the cause of casting of Esau. And thus doth Augustine expound this place tom. 7. in his book of the predestination of the Saints cap. 16. But we come back to little ones, to twins, to them (if that be two little) that were yet unborn: who were begot both at one time, and to be borne both at one instant. The divers and discrepant judgement of Gods will appears in them: where the deepness of the question will trouble the sense of men, that argue to proudly of the will of God. Exalt thy voice with all thy power now thou unjust accuser of the just, and tell me what harm he did, what good the other: and Paul shall answer thee not I, neither of them had deserved any thing, but the potter hath power over the clay, to make of the same lump, one vessel to honour, another to dishonour.  
Than is set down the end why their works must not be accounted the cause of election and reprobation, (viz.) that the purpose of God which is according to election, not of works but of him that calleth, should remain firm. After that Esau's rejection is hereby proved, for that albeit he were the elder brother, yet he was given to be his brother's servant, according to the divine oracle extant Gen. 25.23. But as Paul's style is concise and brief, the sentence concerning the difference between jacob and Esau is included in the testimony that he citeth out of Genesis: when they were yet unborn etc. as if he should have said: the elder was rejected & the younger elected, as it was said to Rebecca. The elder shall serve the younger.  
Object. But this application of this oracle may seem unseasonable for two causes.  
1. Because that speaks of the whole people, whereas Paul deals but of Esau and jacob only.  
2. That speaks but of corporal servitude or Lordship, but Paul of their spiritual condition. Ans. For the first, we are to learn that the oracle speaks so of two peoples as not excluding their beginners: nay comprehendeth-them in their authors. For to speak properly the two nations themselves were not in Rebeccaes womb, but only their authors: therefore that which the oracle spoke of the nations, Paul did rightly apply to their beginners: because the trial and truth aught to be exhibited in the authors and heads of the nations themselves. Therefore Isaac-saies to Esau Gen. 27.39. Behold I have made him thy Lord  
Now for the second, the truth is, the oracle sounds of the external prerogative of the birthright and possession of the land of Canaan, translated unto jacob and of the corporal servitude wherein the posterity of Esau was subject to the posterity of jacob, but it doth not exclude spiritual and internal matters.  
For the translation of the birthright and title of possessing the land of Canaan unto jacob, and jacobs' dominion over Esau, and Esau's servitude, was a type of a greater thing, namely of jacobs' spiritual election, and Esau's reprobation: that is, that jacob was elected, both to be the heir of eternal life, as also to be the enlarger of the church, so that his posterity possessed the name and title of the church and enjoyed the prerogative of the covenant of grace. And on the other side that Esau was rejected, both from the inheritance of eternal life, and also from the society of the church: and therefore that his offspring the Idumeans should be cut from the body of the church. So doth Augustine expound this place of election or predestination to honour. lib. de praedest. & gra. cap. 9 saying, that the blessed Apostle, speaking a little above of the judgement of God's power in men's election, confirmed it with impregnable examples, where he spoke of Rebeccaes child bearing and issue yet within her belly, referring the whole matter to God's grace: and he concludes the chapter thus, he saith not of works before going, but when he said generally not of works, there he would have us understand both past and to come: past which were not at all; to come, which were not yet. jacob was predestinated a vessel to honour, because not of works, but of him that calleth i● voi●● said, the elder shall serve the younger. What could Saint Augustine have spoke more plainly? for out of the very oracle the elder etc. he concludes, that jacob was predestinated a vessel unto honour. The like he doth de praedest. sanct. cap. 16. and again in his book de correp. & gra. cap. 7.  
Object. If that oracle must be understood of election and reprobation, than all jacobs' posterity were elected and all Esau's rejected: but they were out: ergo:  
Ans. The connex is untrue, for it follows not, if jacob be elected unto life, that all his posterity must needs be so: because election doth not depend upon the carnal generation of jacob, but of the free-will of god electing whom he will: likewise again it is not necessary that all Esau's sons should be reprobates, because of the same reason: for that reprobation doth not depend upon the carnal generation, but of the just will of God.  
Object. But neither Rebecca not Esau understood that oracle (the elder shall serve the younger) of Esau's eternal reprobation, no more must we: and much less, that he was by Gods most absolute will and decree never more to be repealed, adjudged to the punishment of hell fire eternally: and this is good for two reasons. 1. because if Isaac and Rebecca, by the illumination of God's spirit, had thought the oracle concerning the children yet unborn must be understood, how could it possibly be, that they should not be utterly swallowed up and killed up with such unspeakable grief, if they had though that there little baby dandled on his mother's lap, and sucking at her breast had been by force of the oracle a firebrand of hell, in so much as that all means of grace and salvation had been barred up against him most infallibly, and that for no other cause in the world, but because God would have it so? and ergo the mother understood it not thus.  
2. Because Isaac, or rather the very spirit of God, professedly expounding the oracle Gen. 27. did not understand it of eternal reprobation.  
Ans. 1. They deal sophistically by many captious interrogations as if they were all one: for in this consequent there are two questions put for one. The first of which only pertains to the controversy now in hand: the second is nothing to the purpose & detractory: because by the simple will and unchangeable decree of God, whereby Esau is adjudged to hell fire, they understand according to their manner, to be ordained to damnation without respect of sin: but we hold that god hath adjudged none to damnation, but only for sin: therefore avaunt with this slander.  
2. The proposition that is jest out doth not follow, if Rebecca and Isaac did not understand the oracle so, than we must not: for all things were not so plainly delivered to the faithful in the old restament, as they are in the new: ergo though Isaac and Rebecca did not fully know the meaning of it, yet Paul did, whom we follow, as a most true interpreter of the old testament.  
3. But Rebecca and Isaac did understand it so, as for the proofs they prove it not. For the first is but a mere and idle flourish of rhetoric, and an exaggeration of the sorrow which Isaac and Rebecca should have taken if they had understood the oracle of eternal reprobation, and such as would greatly move pity in seely women, that can easily shed tears very tenderly for any thing, but not such as truly believe, and reverently submit themselves unto the will of God; as Isaac and Rebecca did, without grudging or resisting gods william. What? did not Abraham understand that Ishmael was excluded from the earthly inheritance and therewithal from the inheritance of eternal life? and yet he died not for grief: Did not David know that Absolom was the child of hell, and yet was never swallowed up with sorrow for the matter? we must not be more merciful than God, but with reverence approve his good will, though it seem somewhat hard to flesh & blood. The second proof begs the question, as if Isaac when he blessed jacob, had his mind settled upon corporal and temporal matters only, and had not rather his eye upon spiritual and eternal, as we collect Heb. 11.20. Where the Apostle bringeth the example of Isaac, by faith blessing his sons of future matters; thereby to prove the nature of saving faith which is not fixed upon earthly but heavenly things.  
Object. Yet Esau in Paul is brought in not for an example of eternal reprobation, but for a type of the reprobate people of the jews: arguing thus, he that was a type, etc. is not an example of reprobation.  
Ans. 1. The proposition is false, and such an other as this; He that was a type of judas the betrayer as Doeg was, is not an example of betraying. Doeg both was a type and the man himself: and so was Esau. 2. They di●prooue their assumption themselves, saying the person of Esau is not so much meant in this place, as the people that sprung of him. For if the Edomices be here meant by Esau, how then is Esau here put for a type of the rejected Israelites? if they say the Edomites are also by him understood, this answer is not worth a rush. For if by Esau all his posterity be understood that were engaged to be slaves to jacob and his posterity, and rejected from the land of Canaan, it will follow that all were servants: which is false. For Esau's posterity was first of all subdued by David and brought into bondage, 2. Sam. 8.13. whereas beforetime they had been free, and their kings no others vassals. Neither did they ever serve, because the Edomites shook off the yoke of bondage and servitude under joram the son of josaphat, 2. King. 8.20. as Isaac prophesied, Gen. 27.40. yea and that which is more than so, Herod the Edumean and his posterity ruled and reigned afterward in the land of Ganaan. 3. If the assumption were true, that is, that Esau was a type of the people of the jews that was so to be rejected, then can it not be denied but that Esau himself was a reprobate.  
They prove their objection thus: Ishmael also was cast out of his father's house, and in him there was a type shadowing out that mystery that the people of the jews should one day be rejected: but who would hereupon infer, that Ishmael was rejected by everlasting reprobation from salvation? Ans. Marry that doth Paul, Galat. 4.30. What says the Scripture? cast out the bondman and her son, for the son of the bondwoman shall not be heir with the son of the free: but the barring from the earthly inheritance, was a sign & token of barring from the heavenly.  
2 Object. That by this place of Paul we are not to gather Esau's eternal reprobation, is clear by the very manner of applying this type of jacob and Esau to his purpose. For thus he would say. Even as the title of the birthright and the promise of possessing the land, did not depend upon works, as it did not upon this carnal privilege, that Esau was elder than jacob, but upon free election, by which, not of works (which the children yet unborn could have none of, neither good nor bad,) but of him that called it was said, The elder shall serve the younger. So again in the type, (the inheritance of eternal life) we must not think is theirs, that stand upon their carnal generation and nativity of Abraham, Isaac, and jacob, or seek salvation in their works: but the inheritance is theirs, who neither vaunt of their works, nor brag of their carnal prerogative from Abraham, but put their whole trust and affiance of their righteousness and salvation in the free mercy of God. This is Paul's only drift in this place, and not any other thing contrary hereunto.  
Ans. This instance is false, foolish, and hangs not together. False, first because Paul doth not in this manner apply those things he spoke of Esau and jacob, to his purpose, but the clean contrary way. For this is Paul's proposition in the 6. verse, Not all that are of the father Israel, are Israel: that is, not all that derive their pedigree from Israel, are to be numbered among the true Israelites, or all the posterity of the Patriarch jacob, are in truth the sons of jacob. This the Apostle proveth by two very like examples: first, because all the sons of Abraham, are truly sons: secondly, not all the sons of Isaac and Rebecca, are sons in deed. And thus doth the Apostle apply them. As all the sons of Isaac and Rebecca are not truly sons, so not all that are of the father Israel, are true Israelites, or truly the sons of Israel. That all the sons of Isaac and Rebecca are truly sons he proveth by the adjuncts, because one of them, that is, jacob was elect, the other, to wit, Esau, was rejected. And shows that the translating of the birthright upon jacob, was the testimony of his election, as also his Lordship over Esau, and the taking away of the birthright from Esau, and giving him to be a bondsetuant unto jacob, was a sign of Esau's rejection. And the cause of Gods disposing matters after this order, by which means Esau was rejected and jacob elected, he saith was not their works, either good or ill. 2. It is false for so consitruing the privilege of the birthright, as if there were nothing else meant thereby, but only the enriching jacob with earthly blessings, and depriving of Esau of temporal commodities, without any respect had unto the heavenly. And so that jacobs' faith was fixed but only upon temporal things, which is very absurd.  
2 It cannot stand. For it says that the promise of possessing the land did not depend on works, as neither on this carnal privilege that Esau was the elder brother; seeing that promise was made to jacob, how can the removing away of jacobs' works & Esau's prerogative of the flesh stand both together? therefore they should have said thus, that the promise of possessing the land, did not depend on jacobs' good works, nor yet was hindered by Esau's carnal privilege, because Esau was the elder. And not that it did not depend thereon.  
3 It is also frivolous and foolish: making the inheritance of eternal life a type: but of what can they tell? so doltish they are, that they know not what they say or assevere. They say the inheritance of eternal life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the very truth of the type say they. But I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are simply taken for the same thing in the Scripture, Heb. 9.24. the holy things made with hands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the true ones, that is, types. Sometimes, for a new type agreeing with the old in the end or scope, 1. Pet. 3.21. baptism is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the deluge, that is, a type answering, signifying, and sealing the same thing: but never of the thing itself signed, or the truth of the type. So these men are both absurd Divines and foolish grammarians. If they had but looked upon Bezaes' larger notes on the new testament, there they might have learned the exposition of this word: but they are ashamed to learn, and will rather say any thing, be it never so false or foolish then yield to the truth.  
And thus far in defence of the first argument, showing that the cause of the decree of reprobation is not sin. Now follow more.  
2. Arg. Sin is not the cause of the eternal will of God: but the decree of reprobation is the eternal will of God: therefore sin is not the cause of the decree of reprobation.  
The proof of the mayor is, because the eternal will of God is the first and highest cause other wise it were not, but sin should be before it: for every efficient cause is before the effect. August. tom. 1. lib. 1. de genesi contra Manich. cap. 2. If the will of God hath any cause, something goes before it: which is gross to surmise. 2. Because God's will dependeth on no superior cause.  
3 That which was from everlasting hath not sin for the efficient cause, for nothing that began to be in time can be the efficient to that which was from eternal: but the decree of reprobation was from eternal: ergo.  
4 Whatsoever is after the decree of reprobation in time, is not the efficient cause of the decree: sin is after it in time: ergo.  
Object. Though sin be after it in time, yet it may be the cause thereof, because with God nothing is past or to come, but all things are present actually.  
Ans. If this be a good argument, so is that: Because with God there is nothing past or to come, therefore good works is the efficient cause of election, how soever in time it comes after it.  
5 If sin be the cause of the eternal decree of reprobation, it follows that either all men are reprobated to everlasting death, because all are by nature the children of wrath, for 〈◊〉 have sinned and are deprived of the glory of God; or else that the elect are not subject to sin, or else are better than other in nature, and there sore for their dignity and merits are not reprobate: both which are absurd and contrary to the Scripture: therefore.  
6 If sin be the cause of the decree of reprobation, merits are the cause of the decree of election: but that is not so: ergo. this is Luther's reason, Tom. 6. printed at Wittenberg, fol. 532. pag. 2.  
7 If it proceeds originally out of eternal predestination, who shall not believe, nor be delivered from sin, then surely the efficient cause of that predestination is not unbelief nor any other sin: but the antecedent is true: ergo. Luther saith it in his Dutch preface upon the epistle to the Romans.  
8 If God hath decreed reprobation of his mere free will and good pleasure, then surely sin is not the cause of the decree: but the first is true. For if God decreed to conceal his saving knowledge from the wise and prudent, for no other cause in the world but his own free pleasure, than he decreed their reprobation also, only of his mere pleasure. For there is no other cause of hiding the grace evangelical from worldly men, than there is of rejecting the same. But the first is true, Math. 25.26. Therefore the last also.  
9 If sin were the cause of eternal reprobation, many absurdities would thereof ensue.  
1. Paul had erred, urging this expressly, when they had done neither good nor ill.  
2. His answers had been frivolous to the following objections, as first: If God rejected Esau because he hated him, he is unjust: secondly, why is yet displeased, for who hath resisted his will? for the readiest answer had been this, to have said sin was the cause of Esau's and Pharaos' reprobation. But he is so far from betaking himself to this answer, that by prevention he cut the throat of it, saying, when as yet they had done neither good nor ill, and commanding us to rest in the sole will of God. Thirdly, God should be kerbed, that he should not have free power to do with his own what he will, and at his own pleasure to make himself a vessel, wherein to show his wrath and exhibit an example of his power.  
10 The orthodoxal fathers, Augustine, Jerome, Prospero, Fulgentius, Bernard, nay and the very schoolmen themselves, Peter Lombard, Thomas Aquinas, Gregorius Ariminensis and Durandus: yea both Luther and some of his own sectaries (I speak this for the Lutherans sakes) do prove that the cause of eternal reprobation is not sin: for brevities sake I will here allege but some of them.  
Augustine, tom. 4. lib. 1. ad Simplicianum, quast. 2. pag. 447. in Frobens' print, saith, If because God foreknew Esau's evil works, therefore he predestinated him to serve his younger brother, for that cause also he predestinated jacob to have dominion over his elder brother, because he knew his works would be goods. And again to hate Esau but for merit of injustice, is unjust: but grant that once, and we shall have jacob begin to be loved for his merit of righteousness: which if it be true, them is that false, that not of works: And by and by after, why was Esau yet unborn disliked: when he could neither believe him that called him, nor yet contemn his calling, nor work either good or i'll, without god's foreknowledge that his will would be evil: which if you graint once, that any could be liked or disliked, for that which yet was not in time, but only because god knew before hand that it would be, it will follow, that he could be liked for his works also which God foresaw be in him, albe it yet he had done nothing. Again in his Ench. ad Laur. cap. 98. it is in all men's judgements an unjust matter, that without the merits of good or evil works, god should love one & hate another: here, if he would have the ones good works, & the other ill been meant, which God foreknew, he would never have said, not of works: but, of future works, and so would have assoiled that question, or rather have made no question that should need the assoiling. The like he saith tom. 2. Epist. 105. ad Sixt. pag. 305.  
It is strange, when they are pinched with these straits, into what downfals they cast themselves: being afraid of the vessels of truth: for this cause (say the Pelagians) before they were borne he hated the one & loved the other, because be foresaw their future deeds: who doth not wonder that the Apostle was so overshort: for he thought not of this, when as it were the aduersatie popped him in the mouth with this question, he did not answer thus briefly, plainly, soundly and easily. And a little after. Whatshall we say then? is there iniquity with God? God forbidden: but why God forbidden? for the works which he knew both should dono, God forbidden this too.  
Therefore it is the heresy of the Pelagians, that God did elect or reject men for their works good or ill foreseen, by Augustine's judgement, whom we are bound to credit more than a company of upstarts, of yesterdays growth as Tertullian calls them contra prax. cap. 2.  
Peter Lombard lib. 1. dist. 41. cap. 1. Than seeing there are no merits of the grace which is laid before a man to justification, much less of predestination itself, whereby god eternally elected whom he would, can there be any merits: so neither of reprobation, whereby he foreknew from eternal, that some would be evil and condemned, as he elected jacob and rejected Esau, which was not for the merits which they then had, because they had none, for they themselves were not, nor for their future works which he foresaw, either elected he the one or cast of the other.  
Thomas Aquinas 1. par. quest. 23. art. 5. and pan. 5. quest. 6. art. 2. evidently proves that there is no cause besides his will only, why he chose the one or refused the other: and so doth Luther Tom. 6. in Wittenberg print. fol. 532. pag. 2.  
And thus far we have showed that sin is not the cause of reprobation: now we must dismember our adversaries forces, maintaining the contrary opinion.  
Hose 13.9. Thy destruction is of thyself OH Israel: ergo sin is the cause of eternal reprobation.  
Ans. The place alleged is wrongly translated: for in the Heb. it is thus. Shicethca jisrael chi by beezreca: that is, it hath destroyed thee (meaning the calf which they worshipped) OH Israel, when as in me (as) in thy help (thou stoodst or shouldest have stood firm and fast.) The Chaldie paraphrase of jonathan expounds it thus. When you corrupted your own works you house of Israel the gentiles had domination over you: but you returned unto the law of my word, I was your help: or thus, Thy king on whom thou didstrelie neglecting me hath undone thee: or, thy feigned comfort, as Aben Ezra gives it the he brew hath neither (thy destruction) noryet (of thyself.) Now out of this corrected translation it is clear, that here is no hold to ground any efficient cause upon of the decree of reprobation, but teacheth that whether it was the calf or their imaginrie comfort or (which better a grease with the text) their king in whom they were some what to confident, was the cause of the people's destruction whereas contrary wise had they relied upon the Lord they should have had experience of his help.  
2. Though the version were sound, yet they would pick out nothing else out of it but this, that the Israelites were the cause of their perdition, but eternal reprobation is neither their destruction nor cause of the same.  
2. Arg. That whose be beginning is from man's homebredd naughtiness, is caused of sin: but the beginning of reprobation is such Rom. 11.20. They are broken of by unbelief: ergo.  
Ans. 1. The assumption is not true: for the beginning of eternal reprobation is from the will of God, that would show his power upon man, and his great right and rule.  
2. The proof of the assumption is beside the cushion; for the assumption talks of the eternal cause of reprobation: but the Apostle speaketh of the jews temporary barring from the church: for the olive tree wherefrom the jews are broken, is the church or people of god: now that breaking of, is their rejection from the communion of the church and people of God, made for their unbelief.  
3. Argu. The reprobate by repelling the word of god whereon faith ariseth, make themselves unworthy of eternal life. Act. 13.46. Ergo.  
Ans. 1. Here is an elench of a false cause: for the making themselves unworthy of eternal life, is not the cause of the decree of reprobation which is eternal, that in time.  
2. They wrist Paul's words to a wrong sense: for he doth not their deliver the cause of the decree of reprobation, but accuseth the jews of ingratitude, because being chosen by God out of all people, to whom the gospel of Christ the Saviour of the world should be preached, maliciously contemned so great a blessing, and therefore judged themselves to be unworthy of eternal life: that is gave sentence of themselves that they were not worthy of life eternal.  
4. Argu. That whereof the holy ghost was to condemn the world, is the cause of the decree of reprobation: but that was concerning sin, as Christ jesus witnesseth. joh. 16.9. Ergo.  
Ans. 1. The proposition is false, for sin was a thing temporal: the cause of the other, eternal.  
2. They take needless pains about proving the assumption, which none denies, and let alone the proposition that needs it more.  
5. Argu. God is not the author of eternal reprobation because it is evil: Ergo: sin is.  
Ans. 1. The antecedent is false: and 2. the proof thereof: for how can eternal reprobation be cuil, being Gods eternal decree, as Theodoricus Snepsius in his Theses of predestination discussed at Tubing anno 1583.  
6. Argu. God is not one that wills iniquity Psal. 5.5. therefore sin is the cause etc.  
Ans. Here is a rope made of sand: for the heretics (as faith Irencus lib. 1. contra herese cap. 1.) labour to make ropes of sand: they go about to prove their assertions, by applying either the Lords parables, or the sayings of the Prophets or speeches of the Apostles thereunto, lest their brains child should want colour: wherein they pass over the order and course of the scripture, and as much as in them is, pluck a sunder the members of truth: for they translate and transform, and making one thing of another, deceive a great many, with wisdom ill contrived out of the Lords words, that they pretend to their error: even so play our adversaries in this case: for how hangs David's words with their cause? how prove they it, if not thus?  
That which God wills not, the cause of that is sin: but the decree of reprobation God wills not: proof, because it is iniquity: ergo: the cause of reprobation is sin.  
Ans. 1. The proposition is not universally true: for god will not many things whose cause notwithstanding is not sin, as that Christ should be an earthly king, or that thou shouldst be God, or an angel, or the monarch of the whole world.  
2. The assumption is false: for when god did reject those he elected not, surely by the counsel of his own will he rejected them, because he doth all things by the council of his own william. Eph. 1.11.  
3. The proof of the assumption is false, that God's decree is iniquity: what fend would say this?  
7. Arg. They that being invited refused to come to the feast, the cause of their reprobation is sin: the reprobate refuse. Luc. 14.24. Ergo.  
Ans. There is an homonymy in the word Reprobation: for in the mayor it signifies the depriving of their partaking of the feast, whereof the master of the house saith, I say unto you that none of the men that were called shall taste of my supper, but we mean Gods eternal decree. 2. if they mean so, their mayor is falset of that which is done in time as the refusing of the supper cannot 'cause a thing that is from everlasting. 3. Their assumption is particular where it should be general: otherwise the conclusion must not be general: for all reprobates refuse notto come, as he that came without his wedding garment.  
8. Arg. They that are rebellious to god that calls them, sin is the cause of their reprobation, the reprobate are so. Esay. 65.2. I stretched out my hand all the day long to a rebellious people that walk in no good way, by following their own ima ginations.  
Ans. There is a fallacy in the proposition of a false cause: for rebellion is not the cause of the decree of reprobation, but consequently flows from it. 2. The proposition is half crazy, and he confirms the assumption. 3. The prophet's words are impertinent, for the cause of reprobation is not there handled, but the jews wickedness: which is not said to be the cause of the decree of reprobation.  
9 Argu. The reprobate contemn their calling, despise his council, and neglect his reproofs. Pr. 1.24. Ergo: sin is the cause etc.  
Ans. The proposition that is wanting is false: for those things are not the cause, but the consequent of the decree of reprobation. 2. No man denies the assumption, yet that doth he prove. 3. The place out of the Proverbs is nothing to the matter: because Solomon doth not thereupon in far, that sin is the cause of reprobation: now impertinently to quote a place, is not at all to prove any thing.  
10. Argu. The reprobate rest not in goodness. Rom. 11.22. Ergo: sin is the cause of rejection.  
Ans. 1. The proposition is false, that is away. 2. for the reprobate were never in goodness, but rather in bountifulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for so the greek is. 3. the proof of the assumption is from the point: for Paul's words are conditional, which put nothing in esse, affirm nothing, but the assumption is categorical or affirmative. Again the assumption speaks of the reprobate, but Paul of the elect.  
Object. 1. He threatens them with cutting off, and therefore speaks not of the reprobate.  
Ans. Though it cannot fall out that they should be cut off, yet have they need of such round dealing to abate the pride of their flesh: which as it is indeed contrary to their salvation, so must it be scared with fear of damnation. As then we are elect we hear to our assurance [that the gifts of god are without repentance,] but in as much as we carry flesh about with us, which is skittish and wanton against the grace of God, we had need to be schooled with this commination to be humbled and shake off this drowsiness of the flesh.  
11 Coloss. 1.23. The reprobate are said to be instable in the faith, suffering themselves to be removed from the hope of the Gospel ergo.  
Ans. 1. In the proposition is a false cause, of that eternal decree: because it is temporatie.  
2 The assumption meant of lively faith is false, because that hangs not for reprobates mowing; it being a thing they never had nor could have, but the elect only: if they mean the doctrine of faith, I yield.  
3 The place doth not prove it, being conditional, if you persist founded and stead fast in the faith, etc. Lastly, the assumption speaks of the reprobate, Paul of the elect.  
Object. Against the answer to the mayor. Although sin be after it in time, yet is it the efficient cause of the decree of reprobation, because all things are present to God, and nothing is either past or to come in his foreknowledge, or rather knowledge.  
Ans. The same did Pelagius object against the orthodoxal fathers, that maintained that Faith was not the efficient cause of election, which was before the world. Which objection of Pelagius I would feign have our adversaries to answer. But we will use no other answer but that the fathers gave him. To that Austin answers, tom. 7. lib. 1. cap. 17. de praedest. Sanct. denying that Faith foreseen or foreknown was the cause of election. So do we that sin is of reprobation. Now if under pretence of God's prescience, the difference of things past, present, and to come shall be taken away, than we may conclude that all things are from everlasting, the world, angels, men, the devil, and sin; because they were all present unto God everlastingly. Therefore now Aristotle may say the world is eternal, because it was in his prescience: the Arians may say the son of God was eternal, not for that he was indeed, but as in God's prescience. See what Augustine saith, 4. tom. 1. lib. ad Simp. 2. quest.  
12 If sin be not the cause of the decree of reprobation, than God condemneth innocents and those that do not deserve it unto death: but that is absurd: ergo.  
Ans. It follows not: for though sin be not the cause of that decree, yet doth he not judge innocents to death undeservedly. For all are subject to death by nature, and children of wrath, and cut out of a corrupt lump: and all that are condemned have the cause thereof in themselves. Therefore how can they charge God with any injury?  
Therefore it standeth fast, that sin is not the cause of the decree of reprobation: and thus far is one false cause removed, now to the next.  
Neither is God's hate toward the reprobate the cause of the decree of reprobation. 
2. false cause.   
Object. Mal. 1.2. Rom. 9.13. it is said, jacob have I loved, Esau have I hated: ergo hate is the cause. Ans. The meaning of that saying is, I have hated Esau, that is, I have preferred jacob before him, not vouchsafing him this honour, to be a vessel to honour; I have rejected him from the favour I have bestowed on jacob. Therefore Gods hate in this place doth not signify a passion or disease of the mind, moving him to some thing, which is not incident to God, but to prefer some before him, not to vouchsafe him that honour that an other hath. Luk. 14.16. If any comes to me and hates not his father, etc. that is, makes more account of his father then of me, is not worthy of me. For Christ doth not here disannul the 4. come. honour thy father, etc. In a word, the reprobation itself is here meant under the word hate; as election under love.  
And thus have I removed the false moving cause for which the decree of reprobation was made, now I come to the true, whereof I say this position.  
The moving cause, whereby God was induced to make a decree of reprobation, is his only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mere pleasure, that is, his good and free william.  

The explication.  God's beneplacitum must not be restrained to his works that concern the elect only (unless it be by an excellency sometime) but is also the cause of his works which belong to the reprobate, Matth. 11.25. Luk. 10.21. I give thee glory OH father, Lord of heaven and earth, etc. So that out of his good pleasure is not only the revealing, but also the concealing of the mystery of the Gospel. Therefore we must not acknowledge Gods good pleasure by his benefits only, but also by the declaring his power, right, and authority over men. Whatsoevor God wills he wills well, and whatsoever pleaseth him is good, as the very hiding of his mysteries from the wise and prudent, is his good work. And thus we see, that it is truly said his pleasure is cause of both decrees.  

The demonstration.  1 The moving or impelling cause of God's will, is nothing but his mere will: but his eternal decree of reprobation is his will: ergo the only cause thereof is his william. The reason of the proposition is, because there is nothing without God to move him to will any thing. For therefore he wills because it pleaseth him. Neither could there be any thing without him eternally to move him to william.  
2 If Gods will only be the cause of the decree of election, then of reprobation also: but it is the first: ergo. the consequence I make good thus, because Paul makes them equal in their cause, Rom. 9.18. of whom he will, he will have mercy, but whom he will, he hardeneth, that is, hath not mercy: as the opposition requires and Augustine doth expound, tom. 4. lib. 1. add Simplic. quaest. 2. The assumption hath been proved.  
3 If Paul makes Gods will the cause of the decree of reprobation, than it is: but he doth: ergo.  
The antecedent is true, 1. because Paulrenders no other reason of God's will, Rom. 9.18. saying, Whom he will he hardeneth. nor any where else. 2. He makes this prevention of Gods will only, thou will say unto me, why then is he yet displeased, who hath resisted his will? This praeoccupation had been nothing worth, if besides God's will, he had been of opinion that there had been any other cause of reprobation, as suppose sin. For he made the objection of his own head, knowing himself and understanding himself better then any other body. 3. Because he granted the antecedent of that objection of God's will, Rom. 9.19, 20. which he would never have done, if it had not been the cause of the decree of reprobation.  
4 If reprobation be for this end that thereby God might show his power to do with his own what he would, and power and authority over all men, then surely the whole will of God is the impulsive cause of the decree of reprobation: but it is so: ergo. Roman. 9.17, 21.  
5 If the potter for no other cause makes one vessel to honour, and an other to dishonour, much more God chose us for no other cause & rejected other, but because he would: the first is true, jer. 18.4, 6. Rom. 9.21. ergo.  
6 If the will and pleasure of God only be the cause of hiding the mystery of the Golpel, them also of the decree of reprobation, because this is the cause of that: but the antecedent is true, Math. 11.25. Luk. 10.21. ergo.  
But the adversaries deny this doctrine, and allege these reasons to the contrary.  
God will not the death of a sinner, Ezek. 33. ergo his will is not the cause, etc.  
Ans. They are put as contradictories which are not, by an homonymy in the word [william.] for in the Prophet it signifies to take delight: and not to will, signifies not to delight in. But in the question it sigolfies, firmly and unchangeably to decree. 2. Though it did stand for that in the Prophet, yet not to will the death of a sinner, and to will the decree of reprobation, were not contradictory: 1. because the same predicate is not affirmed and denied: for the death of a sinner, and the decree of reprobation are not all one, neither is the decree of reprobation the cause of the death of a sinner. 2. Because both wills belong not all to one thing, but to two diverse matters. For God wills not the death of a sinner, that repenteth, but he wills the decree of reprobation of such as he doth not give the gift of grace and of repentance unto.  
Object. The Prophet speaks of all and singular persons, and not of the repentant only; because all and every one are sinners.  
Ans. The first falsity of this objection is this proposition, God will not the death of any sinner at all, whether he repent or no: therefore it is cunningly omitted, and that is clear first by the text. For that which follows, but that we might be turned and live, shows the former speech is referred to sinners that do convert and repent: so that in those other he only putteth repentants in good hope, that none might doubt that God is ready to pardon so soon as a sinner doth return. 2. The untruth thereof is evident by other places. For if be will not the death of a sinner, why is it given to some to know the mysteries of the kingdom of heaven, and is not to other? why punished he Sodom and Gomorrah with death? why were Core, Dathan, and Abiram swallowed up of hell? why are Cain, Saul, Doeg, Abimelec, the rich glutton, and judas, thrust down into hell torments?  
1 Object. Yea but God doth earnestly and ardently wish the eternal blessing of all and every one, as appears by his protestation most religiously and solemnly swearing and saying, as I live, etc.  
Ans. Here is a sophisine of many questions, changing the state of the controversy. For we deny not but he doth earnestly and ardently wish all men's eternal happiness. For we say, That God offering all men salvation, doth not dissemble, nor envy salvation to any, but is delighted with all men's repentance and salvation, 
Admon. Theustad. de form. Concord. pag, 19, & pag, 112,  and with no man's blindness and destruction. And again, That God wills earnestly all men's salvation and health, in his own approbation and joy. For he wills not nor approves of sin, but is highly displeased with it, nor is delighted with any man's, not not the very devils perdition, ●●●ment, and destruction, so far forth as it is destruction of his work: He doth not dissemble then in bidding all repent, that they might be saved, etc. But we deny that God did decree from eternal, to adjudge no sinner at all to death.  
2 Object. God preaching the same doctrine, Ezek. 18. adds this moreover, why should ye die ye house of Israel, because I will not the death of him that dies, saith the Lord God. Therefore God absolutely wills not any way the death of those that die or perish.  
Ans. Again he changeth the state of the question: for we deny not that it is truly said, that God doth not absolutely will the death of those that die and perish: but say with the Apostle, that death is the stipend of sin. Rom. 6.23. and with the Prophet, that soul which sinneth shall die. Ezech. 18.4. neither deny we that it is truly said, that God will not the death of him that dieth, that is, that he delighteth not in it, but this we deny, that it is truly said that the will of God is not the cause of the eternal decree of reprobation.  
Object. 3. God speaks not in the foresaid place of the temporal death only, but of eternal.  
Ans. Neither do we understand it of temporal death only, but of eternal.  
Object. 4. If it be contrary to God's nature & will for any to die a temporal death, much more it is repugnant incomparably to his bountiful will for one to be tormented with everlasting and endless pains.  
An. Again the state of the question is altered: for we say not that God in his bountiful will, will have any punished everlastingly, but this, that God justly will that the reprobate be endlessly tormented. For this is the question: whether the will of God be the cause of the eternal decree of reprobation: we say it is. 2. The antecodent is doubtful, and may be taken 2 ways, either that God is not delighted so much as with man's temporal death: or that God will by no means the temporal death: in the first sense we grant it, but that is no question: in the second we deny it: for if by no means he would it, none should die.  
Object. 4. If an earthly father cannot abide that his son should cruelly be whipped and scourged, and it would even gripe him to the heart to see him put to death? much more truly may we say it of God, if he doth a strange work by afflicting men with temporal punishments as he calleth it Es. 28. much more strange a work is it to deliver him up to be punished in hell everlastingly. Therefore this opinion stands fast and firm enough: yet that God by his simple and absolute hate without respect of impenitency will not by any will, the destruction or damnation of any.  
Ans. 1. The state of the question is changed again, because this opinion stands stable and firm to us also, that God by his simple and absolute hate without respect of impenitency will not by any will the destruction or damnation of any.  
2. The first part of the comparison is but particular: for I could give some instances that should infringe it: for example T. Manlius Torquatus commanded his son should be scourged to death. junius Brutus sat judge himself to condemn his sons going about some treachery, and when they were beheaded looked on; a memorable example of justice. Turius a wealth man banished his son and was commended for it through all Rome: as Seneca records lib. 1. de Clem. cap. 15. Philip king of Spain that now is, suffered his own son as a sacrifice to beheld captive for Pius 5. sake bishop of Rome, and after that to be murdered, as is evident by the kings own hand to the same Pius, witness Gitolam Catena pag. 94.  
3. The reddition of the comparison is faulty for two causes. 1. ambiguous in calling the inflicting of punishment and sending affliction God's strange work: as if it were not gods own work to be the judge of the world, and show examples in the wicked of his justice. Es. 38.21. That is called Gods strange work and uncouth, that is rare and unusual, infrequent and very admirable: namely when he oppressed the Philistines and threatened to do the same to the jews ere they witted, without any man's art: therefore it is so called strange that yet it is said to be Gods. God's work to come upon them suddenly from heaven as he served the Philistines 2. Sam. 5.24. 1. Cr. 14.15. yet a strange work, because it was rare, strange & admirable.  
2. False, because it avoucheth that it is a work far from God's nature, to deliver a man up everlastingly to be tormenred in hell fire: when as God saith. Deut. 32.35. Revenge and retribution is mine▪ and ver. 41. I will avenge me of mine enemies and repay it those that hate me. And Christ Mat. 10.28. Rather fear him that is able to destroy the soul & body both in hell. Was it strange from God's nature to stir up Pharaoh to show his power in him, or to thrust the damned into hell torments, that is, to exercise justice?  
Rom. 11.32. God hath concluded all under unbelief that he might have mercy on all: therefore none of those that are shut under unbelief, is absolutely reprobate from the mercy of God, but Gods saving mercy is offered unto all indifferently.  
Ans. 1. The question is altered, for this should have been inferred: Ergo: the will of God is not the cause of the decree of reprobation. 2. Again they deceive us by a captious plurality of interrogatories, as if they were but one. The first whereof is false, the second true: for we grant that Gods saving is offered indifferently to all: but we deny that none of those that are shut up under contumacy or disobedience (for so the greek doth rather bear) is absolutely rejected, without the condition of their future naughty works, as impelling causes; for we evicted the contrary before. 3. This false consectary is but even ill-favouredly picked out of Paul's words. For therein the general particle of the elect both jews and Gentiles is to be understood; for of them the Apostle spoke, which also the article set before the general particle doth declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God concluded those: every one in contumacy, that he might have mercy on them every one. The meaning them is this, all that are saved of the jews or Gentiles, are not saved any other way but by the mercy of God, whereas all of them are concluded under contumacy and in themselves are guilty of eternal death. And therefore the Gentiles had no cause to despair of the jews, for whatsoever they were now they had been as all other: and if by God's mere mercy they had escaped out of unbelief and rebellion, they should give other men leave to have the like favour. In a word the Apostle shows that God hath so ordered matters by his own providence, that all should be guilty of rebellion and disobedience and under the judgement of God, and that for this purpose, that salvation should proceed from his mere mercy. Therefore they are freely saved whosoever are saved, because all are lost indifferently.  
Object. If this place is meant of the elect only, it follows the elect only are shut up under disobedience, & not the reprobate: which is absurd.  
Ans. The connex is deceitful because doubtful: for the place is not to be understood of the elect only, as if they only were shut under disobedience, but because they of whom God hath mercy to save them being none but the elect, are all shut up under disobedience, as well as the reprobate. This then is the Apostles meaning, that none of the elect, or such as should be saved, should attribute their salvation unto their works, but altogether unto God's mercy. 1. Tim. 2.4. God would that all men should be saved and come to the knowledge of the truth: Ergo: his will is not the cause of the decree of reprobation.  
Ans. Here is a sophism, making them opposites which are not: for the word will in the latter part of the enthymeme, signifies Gods eternal counsel, which he hath propounded with himself from everlasting: but in the first part, of Paul's words, his precept, commandment, incitation unto salvation and the knowledge of the truth: as that, Come unto me all you that are weary and laden. Mat. 11.28. Look unto me and ye shallbe saved all the ends of the earth. Es. 45.22. with fear and trembling work your own salvation. Phil. 2.12. And indeed the whole preaching of the gospel is the inviting of all men to salvation and the knowledge of the truth: as Paul speaks Act. 17.30. The time of this ignorance God regarded not, but now he admonisheth all men every where to repent. That this is the meaning of the word will in the Apostles speech, the text will manifest: for by what means he would have men come to the knowledge of the truth, by the same he would have all men saved: for he compriseth both these under the same william. But God would have all men come to the knowledge of the truth, by bidding, inviting, commanding, and even praying them to come: therefore he would have them saved by bidding, etc. as is clear by the testimonies above alleged: whereto we add this. 2. Cor. 5.20. We are Ambassadors in Christ's name, and as if God did beseech you by us, we pray you in Christ's steed be reconciled to God. But it cannot be meant of God's eternal council: for if it were his eternal decree that all should be saved, surely all should be saved. For the council of God consisteth for ever, and the thoughts of his heart every age. Psal. 34.11. The Lord of boasts hath purposed and who shall frustrate him. Es. 14.27. My counsel shall stand and I will work all my pleasure. Es. 46.10. But yet all men are not saved. For the gate is large & the way is large which leadeth to destruction, & many are they that enter through it. Says our Saviour Mat. 7.13.2.  
Arg. 4. Pet. 3.9. God is patiented toward us unwilling that any should perish, but that all should come to repentance: Ergo: Gods will is not the cause of the decree of reprobation.  
Ans. They are made opposites here that are not, by the same homonymy that was in the former: therefore must have the same answer that it had before.  
Arg. 5. He that hath mercy on all, & loveth all things that are, and hateth nothing of that he hath made, doubtless his will is not the cause etc. but those things are true of God: ergo: Wis. 11.24. etc.  
Ans. There is an homonymy in the words to have mercy, to love, to hate: For in the proposition is meant a special love and mercy, by which God as a most free Lord hath mercy on whom he will Rom. 9.18. and an especial love which peculiarly he extendeth to his elect, enriching them with all the benefits thereof, in which sort he loved jacob Mat. 1.2. Ro. 9.13. and a special hate by which God (having chosen to salvation whom he would) passed over whom he would, such as he used toward Esau Mat. 1.3. Rom. 9.13.  
But in the assumption and place out of the book of wisdom, gods general mercy extended to all creatures that are in any miseries, and therein to all men aswell unjust as just, wherein he is prove to secure them and doth indeed preserving and nourishing all things, even the every ravens that cry Psal. 147.9. that is that croak.  
The old translation hath that call on him, but it is not so in the hebrew: that is his own. So likewise his general love etc., so God hates nothing of that he hath made so far forth as he made it, 2. If the words be hardly urged and understood of the special mercy, love, & hate, it will follow, that no man at all is rejected of God, not not for sin, which I think they will not say.  
Argu. 6. He that will gather all, his will is not the cause of reprobation: God would gather all Mat. 23.37. How often would I have gathered thy children etc. ergo.  
Ans. 1. Under the name will, in the subject is meant a desire and earnest labour, but in the predicate God's counsel and purpose. 2. But be it so, that the counsel of God should be meant in the subject of the proposition, yet there should be still a fallacy of homonymy in the objection, because in the assumption by will is meant desire and earnest labour. 3. They offend in proving the assumption, by allegation of an impertinent testimony; because the assumption speaks of the will of God, but the saying that is brought out of Matthew is spoken of the human will of Christ. For Christ speaks of himself as he is man, namely as he is the minister of circumcision, or a Prophet sent to the people of the jews, which Christ by his human will desired and sought to gather together every one that was offered unto him, into the kingdom of God by the preaching of the word.  
1 Here they urge: 1. if Christ's human will be here meant, then was that contrary to his will as he was God, which is the cause of the dectee of the reprobation of the jews. 2. The divine will is rather to be understood, by which he would gather the jews by the Prophets which he sent unto them, and that continually rising early and sending them as jetemie speaketh, jer. 7.13: 11.7. and 35.15.  
Concerning the former part of this their exception, 1. there is an elench of non consequence. For how could Christ's human will be contrary to the divine will, seeing it wholly rested in the eternal good pleasure of God, as appears by Math. 11.25, 26.2. If the consequent were true, God also might be thought contrary to himself: for he would, that is, he desireth that all men should be saved, and yet he doth indurate whom he william. Now as touching the second part of this exception, though we should grant that the divine will of Christ be meant, yet it follows not thereupon that his will is not the cause of the decree of reprobation: for the homonymy remains still. For Christ would so gather together the jews, namely by inviting them to come unto him, that they should repent and believe the Gospel, and so would the decree of reprobation by his eternal counsel and purpose.  
2 They urge again. If Christ would have the gathering together of the jews, and yet withal willed the decree of reprobation, than was he a dissembler, and had contrary wills. But this is absurd. Therefore that. Ans. I deny the consequence. For he was no dissembler, for he willed in earnest and not dissemblingly, but they would not: neither had he contradictory wills. For in a contradiction the terms must be the same in both places, and take all one way. But when it is said, God would the gathering together of the jews, and God would the eternal decree of their reprobation, there is no contradiction at all. First, because the same predicate is not in both places: secondly, will is not all one in both subjects. In the first it signifies to desire, in the latter everlastingly to decree. Indeed thus it were a contradictory, God did desire to gather the jews. God did not desire to gather the jews. God's counsel is the cause of the decree. God's counsel is not the cause, etc.  
They reply and say; yes two wills are ascribed to God, if he will all should repent, and yet wills eternally the reprobation of many, that do not repent. I answer there is an homonymy in the word william. For God would have all repent [by his commandment:] but yet would the reprobation of many by his counsel and purpose.  
Object. Than his commandment crosses his eternal counsel. Ans. Not: because in that he declares what he likes and seeks heartily for, in all men, but not what he will do in every one: but by this he casts what he will do in every one. Therefore God willing and commanding repentance, shows he is pleased in all that repent, but willing the decree of reprobation, he determines to reject those that do not.  
7 He that promiseth salvation to all, his will is not the cause of reprobation. God doth promise so: ergo.  
Ans. He that promiseth salvation to all, (simply without any condition of faith.) 2. God promiseth salvation, but not simply but with this condition, if they believe, if they lay hold on salvation by faith. For the universal promise of grace belongs indeed to all, but yet to all that believe only; because promise' and faith are relatives one to an other. Now than he is simple, to understand that simply that is spoken but in respect.  
8 He that offers salvation to all, his will is not the cause of the decree of reprobation. God offereth to all. Ans. He that offers it without commandment of taking it by faith, but so doth not God. Not marvel then if he would have their reprobation which were not to obey this commandment of belief.  
9 If there be any absolute reprobation, that is, if Gods will be the sole cause of the decree of reprobation, the reprobates cannot choose but sin: but that is false: ergo.  
Ans. 1. The connex is false. For reprobation is not the cause of sin, nor yet is sin the end of reprobation. 2. The assumption is false also. For it is not absurd to say that the reprobates cannot choose but sin, who lie altogether in wickedness. Though no man sins against his will, as Cyprian says, lib. de bap. Chri. Yet he sins necessarily, because he cannot do otherwise, as jeremy speaks, chap. 13.23. Can the Ethiope change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. and our Saviour, Matth. 7.18. An evil tree can not bear good fruit. and, Matth. 12.34. Generation of vipers, how can you speak good things being evil. Rom. 8.7. The wisdom of the flesh is enmity against God. For it is not subject to the law of God, neither indeed can be.  
Object. If they cannot but sin, than they deserve to be excused. Ans. Near a whit. Nay they deserve to be punished so much the more, because by how much the more necessarily they sin, by so much the more voluntarily they do it, seeing their will hath brought them this necessity, and they resist and injury God wittingly and willingly. Therefore they cannot excuse themselves by pretending necessity.  
10 If Gods pleasure only be the cause of the decree of reprobation, than God is a tyrant and unjust judge, that for no cause is angry with them that never offend him: but not so. Ans. The connex is false, because it is plucked in by head and shoulders of that antecedent. But if God's pleasure be the sole cause indeed of the decree of reprobation, than it follows only that God hath highest rule and free power, to do with his own what he list. Which right and power whosoever deprives God of, denies him, or at lest prefers himself before him. Seeing every one would dispose of his own how he list, may not a creditor of his mere good will exact his debt of one and pardon another? may not a prince take one into his house to serve him and let pass many other? now should that prince or creditor be unjust for so doing? no. Than if a man be not unjust for dealing according to his own mind, shall God whose judgement is most just? so then there is great difference between a tyrant that deals in all things as he list, and God that worketh all things according to the counsel of his own william. For their list is unjust and ruled by no law, but Gods will is the rule of all justice, so that whatsoever he wills is just and equal. Neither frame we a God that is law less, but he is a law to himself. Men need laws, that are subject to lewd desires, but Gods will is not only pure from all vice, but the chiefest rule of all perfection, and the law of all laws.  
2 The proof of the connex is false: arising of a false definition of the decree of reprobation, namely to be God's wrath. But the decree of reprobation, is his eternal will, (not his wrath,) passing over some in electing whom he thought not good to take. God's wrath is stirred up by sin, so is not his decree of reprobation: other wise God were a tyrant and unjust, being angry for nothing with them that never grieved him.  
11 If Gods mere will be the cause, than God doth with cruelty abuse his creatures: but that is blasphemous.  
Ans. It follows not. For God rejecting whom he will, doth not abuse, but use most holily and justly the reprobate to declare in them his great power and freedom, so that even they also serve God's glory. Doth a king cruelly tyrannize over his subjects whom he taketh not to honour and offices in his court? then if he be free from this, God much more.  
Thus far of the efficient cause of the decree of reprobation: now follows the rest.  

2. the material.  The matter of eternal reprobation, is God's purpose or decree.  

3. the formal.  As the form of election is the taking of some men out of the whole rout, to be delivered out of the common destruction, and ordained to life everlasting, so the form of reprobation is the passing by of some in the general destruction, whereinto all thorough sin were fallen.  
I will set certain theses or positions of the ends.  

4. the final.  1 The end of reprobation is not sin, as it is simply a transgression, that is, no man is predestinated of God to sin. 1. Because sin, as it is sin or transgression, is hateful and abominable to God. As it is sin I say: to distinguish between the act and defect. For example: the crucifying of Christ as it was a grievous sin committed of the jews and Gentiles, God did hate and detest it, but as it was an act or work to satisfy God's justice, it liked and pleased him. 2. Because it is contrary to God's wisdom and goodness, for God to ordain any to that which is ill, as it is ill. 3. Because God could not predestinate a man to that, which himself had decreed both to forbidden by express commandment, and in mercy to blot out and in justice to punish. Neither can he be the author of sin, whereof he is a merciful disposer and a just revenger, as saith Fulgent. lib. 1. ad Monimum.  
Object. But Christ was delivered up by judas the betrayer by God's determinate counsel, Act. 20.23. and, 4.27. Therefore the reprobate are predestinate of God to sin.  
Ans. They infer more than their argument will permit. For only this can be concluded, Therefore they were predestinate to do those actions: but not to sin, that is, evilness and naughtiness concurring by Satan's instigation and men's fault with those actions.  
2 Neither is the end of reprobation the destruction of the reprobate. 1. For if sin be not the end of reprobation, then nor their destruction which is caused by sin. 2. If it were, God might seem to be delighted with men's destructions: for he taketh delight in the end of all his works.  
1 Object. Salvation of the elect is the end of election, therefore destruction of the reprobate is the end of reprobation. Ans. It follows not, for there is not the same reason. For salvation is of God, and the destruction as it is destruction is the creatures; not of God but from himself. 2. God findeth a man in destruction, and doth not cast him into it: but he findeth none capable of salvation, but chooseth them unto it.  
2. Object. God createth the wicked to the day of evil. Prou. 16.4. Ergo: destruction is the end of reprobation.  
Ans. The meaning of Solomon is this, God creates not wickedness, but the wicked men: for after the fall he maketh man of that lump, that he came unto by his fall: that is, corrupt, which thing the harmony doth acknowledge in the point of original sin fol. 261. of the edition set out in Germany 1580. And so God creates the wicked man for the evil day, that is, to declare his own power by justly punishing of him.  
3. But the end of reprobation is both God's glory and the salvation of the elect. It serves the glory of God two ways. 1. it maketh to the declaration of his free power and absolute right, to do with his own creatures what he please. For God saith to Pharaoh, For this very end have I stirred thee up to show my power in thee, and to declare my name throughout the whole earth. Rom. 9.17. Therefore willing to show his wrath and make his power known, be beareth with great gentleness the vessels of wrath Rom. 9.22. If earthly princes have that authority, God much more.  
2. It maketh to the commendation of his mercy to the elect: that is, God hath rejected some, to make known his great love to us: for his benefit which he freely bestoweth on some would not be seen, but by passing by some, and so declaring what he might lawfully have done to both, but the more that are rejected, the brighter doth his grace shine unto the elect. This is the highest grace of faith (saith Luther) to believe that he is merciful, that saveth so few and condemneth so many. Thus by eternal reprobation, is his glory advanced, which they detract from him that would have the doctrine of reprobation suppressed and foisted out of the church doors. And this is the first end of reprobation.  
2. The second is the salvation of the elect as Austin tom. 7. lib. de praedest. & gratia cap. 6. saith. He would have the destruction of them that perish to be an argument of salvation to them that are predestinated of him vessels of mercy, and he useth the death of some to the life of other: for the potter hath power over the clay to make of the same lump one vessel to honour, another to dishonour.  
The salvation of the elect is wrought by other's reprobation two ways. 1. for that the elect are stirred up with the thought that other are reprobated to fear and reverence the power of God in them set forth. 2. seeing by meditation of the same they grow to more knowledge & feeling of the greatness of gods grace to them ward, in as much as the elect do know that by nature they are not a whit better than the reprobate, and therefore cannot but discern and see the excellency of God's grace to them ward: which is more evident & sweet unto us when we think how it is denied unto some as we make not so much accounted of a good thing that more have than ourselves, as we do of that no more partake. This may be declared by enumeration of God's benefits that are temporal, both simply in themselves, as of temporal life, riches, and honour, and in comparison of spiritual gifts, as eternal life, everlasting riches, heavenly promotion etc. 1. Whereby we are stirred up to a greater love of God, for showing so great love to us, in that God hath not reprobated us as well as other. 2. Again we are moved to abate our peacocks train and be humble, by knowledge of our vile unworthiness, no better by nature than the reprobate, to think basely of ourselves, so that if we will needs boast, we boast only in the Lord that hath not rejected us a swell as other. Thou art not a reprobate, then be humble, be not proud, boast not in thyself, as if by thy desert thou deservedst not to be so: but boast in the Lord, that hath not made thee so as he made Esau, Pharaoh, Saul, judas, Nero etc. than whom thou wert not better, but like. 3. Lastly we are moved to show all thankfulness to God for ever, gratefulness to him for not reprobating us, patience in adversity thinking it enough that we have the grace not to be reprobated, study to do good works, confidence toward God, & hope of everlasting life: which all they shall surely have that are not reprobates. Thus the elect do reap by reprobation great fruit, which they envy them and defraud them of, that would have this doctrine of reprobation buried or more sparingly handled in the church.  
Thus much of the causes of reprobation, now follow the effects.  

The effects.  The effect of reprobation is not sin: and this doth Tho. Aquinas acknowledge 1. part. q. 23. art. 3. and is clear by these reasons 1. because reprobation is the holy work of God & ergo not the cause of sin. 2. the devil is the principal cause of sin. 3. sin is not gods effect, nor therefore of reprobation.  
Object. If the reprobate cannot but sin, than their reprobation is the cause of sin: but it is: ergo.  
Ans. I deny the consequence, for reprobation is not the cause that they can do no other but sin, but the corrupt nature of the reprobates: who being evil trees cannot bear good fruit. Mat. 7.18. For the very elect themselves before regeneration cannot choose but sin, but they that are borne of God sin no more. 1. joh. 3.9. Therefore sin proceeds not from predestination: & to this doth justine Martyr consent in his dialogue with Trypho saying, God is not in fault that men or angels are predestinated unjust: but every one is such by his own default as he appears to be.  
They except, why then doth he bestow the grace of election upon the elect and not upon the reprobate. Jans. with Austin in his book de genesi. ad lit. c. 10. God could conquer the will of evil men into good, seeing he is omnipotent: he could so, but why doth he it not? because he would not: and why would he not? it is his own power: for we may not be wiser than we should.  
2. The effects of reprobation are 1. a stirring up of the reprobate for God to show his power and justice in them. 2. a hiding of the mystery of salvation from them. 3. a breeding a reverence in the elect of God's power and judgements toward the reprobate.  
Thus much of the effects, now follows of the subjects. 
The subjects   
1. As all that God doth beffow eternal life upon, are elected unto eternal life, so contrarily all are rejected and excluded from it, that God will not bestow it upon.  
2. We may know how many are reprobate by Christ's words, few are chosen: for if it be so, than many are reprobate: and it is not more harsh to say, many are reprobated, then to say, many run the broad way which leadeth to destruction. Mat. 7.13. seeing none are reprobate but such as run to destruction.  
3. Therefore more are reprobate than elect. 1. because more are condemned then saved: as Esay cries over Israel and Paul repeats it. Rom. 9.27. Although the number of the children of Israel were as the sand of the sea, but a remnant shallbe saved.  
2. Moore hear the word without profit them with profit, seeing as appears Luc. 8.15. the fourth part of the hearers only receive the seed of the word with a good and holy heart, and bring forth fruit by patience.  
3. Moore are unbelievers than believers. Esay 53.1. Who hath believed our report etc. And the Lord, Luc. 18.8. The son of man when he cometh shall he find faith in the earth? therefore he calleth the company of the faithful a little flock. Luc. 12.32.  
4. The causes why God hath rejected more than elected, are, 1. because he would: which will of his none can justly reprehend. 2. because so it was the wisest & best course: wherein every godly man must rest. 3. The more are rejected, the greater shows his grace to the elect, as his love to the Israelites was more apparent in choosing it alone unto himself & refusing all other, then if he had made choice of more. Deut. 7.7.4. the salvation of the elect is more set forward, the more are rejected. For the more they know are reprobated, the greater they know and feel his love to them: and therefore are moved to more thankfulness to him, and study to make their election sure.  
5. The number of the reprobate is so certain with God, that it can neither be increased, nor diminished, nor changed: that is neither more nor less can be reprobated then were from everlasting. Thus far of the subjects.  

The adjuncts.  1. There are three necessary adjuncts that ensue of Reprobation. The depriving of saving grace, sins, & the punishment of sinners: that is, whosoever are reprobated, 1. they are not made partakers of that grace whereby we are saved, namely neither of that fatherly favour which he extendeth to the elect, nor yet of the effects of the same, namely vocation according to the purpose of his election, faith, justification, and regeneration. 2. they sin necessarily: that is, they can do no other but sin, when as being destitute of saving grace they are evil trees that cannot bear good fruit. 3. They are sure to abide both in this life and that to come most justly for their sins.  
2. Concerning the unchangeableness and certainty of reprobation: which is such: that as the elect cannot become reprobate: so the reprobate cannot become elect. And reprobation is immutable both in respect of God reprobating, in as much as he doth not change, make void, nor repeal, the decree of his will set down from everlasting: and in respect of men reprobated, in that having not received saving grace they cannot but remain in eternal death, whereinto they voluntary plunged themselves: now he doth not bestow that saving grace upon the reprobate, because he is not bound to give it, but hath mercy on whom be william.  
That reprobation is immutable, I prove it thus.  
1 Because God is immutable, with whom there is no alteration nor shadow of turning jeam. 2.17. The force of the argument stands thus because reprobation is an internal and eternal action of god, which in truth differeth nothing at all from his very essence, but only in reason: else God should be compounded.  
2. Because it is his decree, made according to his good pleasure, now all God's decrees made according to the pleasure of his will are unchangeable, or to speak more plainclie, because it is Gods will, and his will is immutable.  
3. Because it is eternal, and whatsoever is so is unalterable and unchangeable.  
4. It only dependeth on his will, It cannot be hindered with any thing without God.  
5. It is joined with his infallible prescience, and therefore unchangeable.  
6. It is linked with God's omnipotency which cannot be impeached. God is omnipotent, able to execute his decree, neither can it be hindered any way.  
The adversaries to infringe this unchangeableness of reprobation object.  
Object. By this means, man's free will is clean taken away, and a mere fatal necessity is induced, which is absurd.  
Ans. That doth not follow: for God by his immutable decree, doth not abolish second causes, nor overthrow their nature: therefore man's free-will may stand with the unchangeableness of predestination. Besides necessity of supposition, and (as the schoolmen call it) of infallibility, must be distinguished from coactive necessity, as also from fatal and Stoical necessity.  
Fate or destiny (which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to divide or part,) the Stoics called the untwineable linking or order of the second causes, whereof all things are so necessarily and unresistably ruled, that God himself cannot change the order thereof, nor work against it. We that are Christians know no such foolish fate.  
Object. If it be immutable, God complaineth of the reprobate unjustly, and unjustly punisheth them for sinning: but this is blasphemy to say so: ergo.  
Ans. The consequence were true if reprobation were the cause of sin, as it is not: and therefore his complaining and punishing of them is not unjust, being for sin.  
Now to refute the contrary opinion.  
1 If eternal reprobation be changeable, God's purpose is so too: which is false. For if reprobation be the purpose of God, then if reprobation be changeable, his purpose is changeable: but it is: ergo.  
2 If it be mutable▪ it may be frustrated of his own proper end. For that which is mutable may be frustrated of his end: but reprobation cannot possibly be put by the end: because it ●s the purpose of God, which must needs take effect.  
3 If it be mutable, it is because God sees, that either he could have better deliberated than he hath done, and taken better counsel than he hath, or else that he could not execute his first devise: but neither of these can agreed to God: for he is always both most wise and most omnipotent. Thus far of the adjuncts.  
Some things differ from Reprobation as divers only from it, 
The dissentanies.  some as contrary unto it. They descent as divers only, that may stand with it and be attributed to the reprobate: such as are those that are reckoned up Hebr. 6.4, 5. illumination, a taste of that heavenly gift, participation of the holy Ghost: a taste of the good word of God, and the virtues of the world to come. and Heb. 10.26. a receiving of the knowledge of truth, sanctification by the blood of the covenant. and 2. Pet. 2.20. flying the carruptions of the world, knowledge of the Lord and Saviour jesus Christ, knowledge of the way of righteousness. and Luk. 8.12. hearing of God's word, receiving it with joy, temporary faith.  
Of which I think it not amiss to explain some, lest by their ambiguity they trouble the rude and unskilful reader.  
1 First Illumination, 
Illumination.  Hebr. 6.4. is the same that baptism is: which by a metanymie of the cause, of the baptism of men of years that were instructed, was called illumination, whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for baptizari, to be baptised: as Hebr. 10.32. and so doth the Syriack translator expound it, who makes to be enlightened in this place the same, that to go into the water to be baptised. And so doth lustin Martyr expound it, in his second apology for the Christians to M. Antonius the Emperor. This washing is called illumination, because their minds that learn these things are enlightened. The Apostles drift shows this exposition to be true. For he admonished such as had been baptised, not to become apostates. Whereupon in the verse next before the second, he flattely nameth the doctrine of baptisms, by which they were enlightened, that before time had their understanding darkened with the clouds of ignorance. This enlightening of the understanding is in the reprobate without the amendment or change of their wills for the better, their understanding is enlightened with knowledge of the truth, but their will remains unchanged, neither is it turned unto God.  
2 There is ascribed unto them, a taste of that heavenly gift, that is to say, of the sweetness of eternal life. This taste they have by knowledge only, and not by any sound fruition. As he that tasteth meat only, is nor fed of the same, nor nourished by such tasting: so some reprobates have indeed a taste of the sweetness of eternal life which God bestoweth upon the elect, through a smackering of knowledge, but enjoy not the gift to the full fruition of the thing. Therefore that very taste is in a short time go and without fruit.  
3. Moore than these some reprobates have a participation of the holy Ghost, namely as much as pertains to his operation that is common to the elect and reprobate. For that knowledge of the doctrine that bringeth salvation, which is great in some of the reprobate, and there joy upon that knowledge arising, is wrought by the operation of the holy Ghost, but without any grace of regeneration, which the holy Ghost worketh in none but the elect, by his own gracious action.  
4 They have also a taste of the good words of God, and of the virtues of the life to come, that is, their receiving of the Gospel with joy, as is said of the second kind of auditors, Luk. 8.33. which they are as glad of as if they enjoyed the commodities of future blessedness.  
5 And some have sanctification by the blood of the covenant, Hebr. 10.29. which is, no internal cleansing of their heart from sins such as befalleth the elect only, and those that have the gift of saving faith: but a sequestering of themselves from the profane without the Church, and a joining of themselves to the company of the faithful, by participation of baptism, which is the sacrament of the blood of the covenant. And this is the Apostles meaning, as is evident by his scope; because he threateneth the apostates and backsliders from Christianity after receiving of baptism. And lest any should think it a small matter after baptism to slide back from Christ's Church, he doth exaggerate this sin so, as he declareth that the Apostates that contemn and make light account of baptism, by which they were admitted into the Church and number of the faithful, contemn and make light account of the blood of Christ, whereby the covenant of grace was established. Besides the text shows to less from the two and twenty verse to this present place. The like is said, Heb. 9.13. The blood of bulls and goats, and the ashes of a heifer being sprinkled upon the unclean, is said to sanctify them, namely figuratively and in a sacrament. To this doth Augustine agreed, calling outward baptism visible sanctification.  
The opposites of eternal reprobation, 
Opposites  are either Disparates or Contraries. Those are temporal exclusion from the Church of God for a time; Damnation, Commination of eternal death.  
1 Exclusion from the Church for a time, is either of the elect before they become members of the Church by calling; or else of such as are excommunicated.  
For God will have all the elect be members of the Church so soon as ever they be borne, but many times defers their calling a long time, as he did Sergius Paulus, Dionysius Areopagita, Damaris, Lydia the seller of purple, and many other; this their shutting out from the Church for a space, is not that everlasting reprobation, neither were they that believed at Paul's preaching, Act. 13. reprobates before that. For it is said in flat words, that they were ordained to everlasting life.  
Again, 
Excommunication.  that same excommunication from the Church, caused of some public scandal given, is not that everlasting reprobation. For it may be that one that is elected from eternal to everlasting life, may be excommunicated for giving some offence, and delivered to Satan, to the destruction of the flesh, that his spirit may be saved in that day of the Lord Jesus, as Paul speaks, 1. Cor. 5.7.  
2 Secondly, Damnation is disparate from reprobation. For 1. reprobation is from eternal, damnation in time. 2. sin is the cause of damnation, so is it not of reprobation. It is necessary to know this difference between them, for fear of confounding unskilfully damnation and reprobation together, and lest that which is said of the one be foolishly referred to the other.  
3 Threatening of eternal death, differs also from reprobation. 
The contraty.   
Election is contrary unto it. For when some of mankind are elect and ordained to salvation, we are necessarily to understand, that other are refused and reprobate. We can not conceive the one without the other, much less can one be without the other. For contraries are by nature together.  
And thus having declared the dissentanie arguments of it, I come to the comparates, 
Comparates.  especially such as belong to the equality or inequality of reprobation and election.  
Reprobation is equal to election, 
1 Parity.  1. in the efficient causes. For God is author of both, God's good pleasure or free-will is the motive cause of both.  
2 In the matter. For both is the decree of God.  
3 In the ends: for both are for the glory of God and salvation of the elect.  
4 In the common subject, which is mankind, in as much as it was to be corrupted & thrown into eternal death by their own default. As than election is the decree of delivering such as are given to Christ by mercy out of the common destruction: so Reprobation is the decree to leave such as are not given to Christ in that common destruction by justice. Therefore as election found not men worthy but made them so, so reprobation cast none into eternal death, but by just judgement leaves them that are plunged into it by their own sin and fault in it. For as God decreed not to choose any that was just already, but the sinner to be made just by grace, so likewise he did not decree to reprobate the just, but the sinner to be justly condemned for sin.  
5 In the adjuncts both were from eternal: both are firm and immutable: both not to be altered, whether you respect God's counsel, or the persons themselves elected or reprobated. So that neither the counsel of God can possibly be made frustrate, nor the elect become reprobates, nor the reprobates elect.  
The inequality or unlikelines of reprobation and election, 
2 Disparity  appears in these.  
1 In the form. For as election is a decree of pitying and delivering out of the universal ruin, and taking into salvation: so reprobation is a decree of not pitying but relinquishing in the common waist, and of not vouchsafing of salvation.  
2 In the effects. For inward calling, faith, justification, glorification, good works, and eternal salvation, are the effects of election: but debarring from the grace of inward calling and faith, and justification, glorification, good works, and the blessing of salvation, and sins, and the punishments of the same, are not the effects of reprobation.  
3 In the proper subjects. For election is of such as shall be saved, reprobation of them that are to be condemned.  
4 In the ensuing adjuncts. For though sin be not the cause of reprobation, yet it is of damnation: for no man is condemned but for sin: but the good works of the godly, as they are not the cause of election so neither of salvation, but only the way that God hath prepared for the godly to walk in. Eph. 2.10. We are his workmanship framed in Christ jesus to good warks, which God hath prepared that we should walk in them: Now as the way is not the cause of the mark, so are not good works the cause of salvation.  
Having thus laid forth the Comparates, now comed to the Coniugate.  
Of the mystery of Reprobation they that are to be condemned are called reprobates: of whom these positions following must be observed.  
1. The reprobates are reprobated of God according to his good pleasure, and free, holy, and just will: because God doth all things of the counsel of his own william. Eph. 1.11. so saith a certain Prophet to Amazia king of judah 2. Cr. 25.16. I know god hath entered into a determination to destroy thee.  
2. They give themselves to do evil, as Elias sares to Achab. 1 King. 21.20. Thou hast given thyself to work that which is evil in the eyes of the Lord They sin, or▪ set their mind to sin as john speaketh. 1. Ih. 3  
3. They are rebellious and stiff necked. Ro. 10.21. Esay. 65.2.  
4. They are raised up for this end that god's power might be shown in them. Rom. 9.17.  
5. They are made of God against the evil day. Pr. 16.4. But the question is what the meaning of this place may be. The adversaries of the truth avouch, that it cannot be collected out of this place, that the reprobates are created against the evil day: and they make the wicked against the evil day, to be, to reduce him to be justly and worthily punished for his former wickedness: if this be not to deprave the sense of the scripture, I know not what is: The hebrew goes thus.  
Colpagnal Jehova lamanguanchu vegam rashang leion raguah: which words cannot possibly be otherwise translated but thus: The Lord hath made or wrought all things for his own self, 
Aug. tom. 7. lib 2. de nup. etc. c●ncup. c. 17. He doth so created the evil as he feedeth and nourisheth the evil.  the wicked man also to the day of evil. In these words Solomon treateth of the principal end of Creation, which he affirmeth to be God himself, or which is all one, God's glory. For (for himself) is the same that (for his glory): therefore God made all things for himself: this sentence he doth illustrate, by a particular example, adding (namely he made) the wicked also to the day of evil: for every body sees that word must be understood indifferently in both places. What peevishness is it then to sever that which the spirit of God hath joined, and to foist into the Bible that, that is not there? What audaciousness is it to say that to make the wicked to the evil day, is to draw him back to punishment: but the verb pagnal is spoken of both: of the wicked and all other creatures or works of God: therefore is God made all things, all one, with this, God drew back all his works: well thus stands the case: look in what sense God is said to have made all things, in the same he is understood to have made the wicked man: but he made all things by creating: therefore he made the wicked man by creating.  
Now he speaketh of the continuance of the creation of man as he is after the fall. God had made the first man, pure, holy, godly, but after the fall such, as he is, of the mass whereof he made him: that is, corrupt of a corrupt lump, and by nature the child of wrath: for none are borne holy, but all are borne wicked. Now the elect by Gods free bounty are made godly of ungodly, whereas the reprobate remain ungodly. Now than whereas God createth man such, that is, wicked, it is a most just punishment, like as in creating him at first holy it was his gracious bounty: God createth the wicked man but not wickedness.  
6. They are set for this to stumble at the preaching of the gospel. 1. Pet. 2.8.  
1. These words two sophisters at this day do corrupt and falsify. One of them saith that the reprobates also are placed, on Christ the corner stone, being so in Luther's german translation, but this is far from Peter's words, who speaking of the disobedient, to whom Christ is a stumbling block, writeth that they are set to this cis o: he doth not say they are placed upon Christ: neither will the text abide this falsifying: for the article o is of the neuter gender and to be set after: therefore can not be referred unto Christ: beside that, no noun of the neuter gender that is understood of Christ can go before: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either the masculine or feminine gender.  
2. The 2. sophister saith that those words (to which also they were set) are so to be understood, as if it had been said, They believe not the word of the gospel, whereunto notwithstanding they were called in times passed by the prophets, and placed for this by the gracious will of god, that that word should first be preached to them: but this sense is tugged in by the eats, & not collected out of the words, being repugnant thereunto, which go thus. u 7.8. To you than it is an honour that believe: but to the disobedient, the same stone which the builders refused, is made the head of the corner, and astone to stumble at, and a rock of offence: namely to such as stumble at the word being disobedient, to which they were also set. These words will not bear that construction for that (to which) cannot be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before, because (o) is the neuter gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine. This caviling companion shall not teach us a new grammar, that (o) should be the masculine gender, or have any reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which must of necessity be, if his exposition should go for currant. But I will declare their true meaning: which is this.  
Peter exhorteth those that believe, that leading a holy life, they would be edified more & more, as it were living stones in Christ jesus. Now that the faithful must be edified in jesus Christ, he proveth thus: because he is that stone which God hath laid in Zion in the bottom of the corner, in which stone whosoever believeth shall not be ashamed. Out of this promise made to the believers, Peter draws this consequence. Therefore to you it is an honour that believe: that he doth amplify by that that is unlike: But to the disobedient he is a stumbling block and a rock of offence. How that is, he shows in the next words: saying that they stumble at the word. Now lest any might think that is by mere chance, the Apostle saith moreover, that they are set for this purpose, namely to stumble at the word preached. So then there are three things in this speech that may breed any doubt, First to what the disobedient were set, secondly by whom, thirdly what that is, they were set.  
1. For the first, they were set to this, that they might stumble at the preaching of the gospel of Christ, and that by the just judgement of God, by this means punishing the sins of the disobedient with sins. This construction the sintaxe must needs have to refer the neuter relative ● to the whole oration next before going, seeing there is no word of the neuter gender before to refer it to: if it be not absurd that Christ is set for a downfall for many, no more is it, that many should be set for this to stumble at the preaching and so fall.  
They were set for this of god, as a just judge, by that means revenging the sins of the rebellious and stubborn Scribes and Pharisees, and punishing them with sins. For all sin is either a proof and declaration of man's frailty, as was the transgression of our forefathers (whom God suffered to fall to manifest and make proof of the greatness of man's weakness, & how little available even the most innocent man of all other is, unless he be upheld by God's especial grace) or else a just chastisement, as are most of the sins of the holy, or else a punishment of former sins, or the merit of greater sins and punishments, as are all the sins of the reprobates.  
Therefore they are not placed to this of themselves: and it is not more absurd that the disobedient are placed to this of God, to stumble at the preaching of the gospel, then for Christ to be set of God in Zion a stone to stumble at, a rock of offence, or that the ministers of the gospel should be a good savour unto god at the very time that they are a savour of death unto death.  
3. They were put, is the same that they were ordained, appointed, and by consequence stirred up and framed as Paul speaks Rom. 9.17. and 22. whereupon this also doth ensue that necessity to sin, is laid as a just judgement upon the unregenerate.  
7. They are vessels of wrath made to dishonour & framed to destruction. Rom. 9.21.22. Now here ariseth a great doubt, who did make & frame them so. God, or the devil, or themselves. Some cavilling sophisters say themselves: some say the devil: both these do rake the heresy of the Manichees out of hell. But the orthodoxal writers say, God. August. to●n. 4. lib. 1. add simply. quaest. 2. Behold he hateth Esau, which vessel himself did make to dishonour.  
And a little after: In that of the number of the ungodly whom he doth not justify, he maketh vessels to dishonour, he doth not hate this in them that he maketh, for in as much as they are wicked they are abominable, but in as much as they are made vessels, they are made for some use, that by their appointed punishments the vessels that are made to honour might take some profit: therefore God doth not hate them neither so far forth as they are men: nor yet as they are vessels: that is to say, neither that which he maketh in them by creation, nor that he maketh in them by ordination: for he hates nothing of that he made. But yet in as much as he maketh them vessels of destruction, he maketh them for this use, to correct other; for he hateth the wickedness in them, which he made not: for as a judge hateth the fact in a man, but doth not hate that he is set to the mines. For that the thief doth, this the judge doth; so God in making of the corruption of the wicked vessels of destruction doth not hate that he doth himself: that is, the work of his own ordination. So again tom. 7. lib. 2. the nupt. & concup. ad Valer. cap. 3. God is so the maker of them that are borne, that all of one go into condemnation, whose deliverer he is by regeneration: for he is termed a potter, of the same lump making one vessel to honour according to his mercy, another to dishonour according to judgement: And in the same book cap. 16.  
God by his own goodness made men, the first without sin, and the rest under sin for the uses of his own profound counsels: for as be knew not what to do with the evilness of the devil himself, & whatsoever he doth is just and good, though he of whom he doth it is on just and nought, neither refused therefore to make him, because he knew he would be evil; so of the whole stock of mankind, though no man is borne without the contagion of sin, he worketh good who i● 〈◊〉 good, making some as it were vessels of mercy, whom he severeth from those that are vessels of wrath by grace, other as it were vessels of wrath, to make known the riches of his glory upon the vessels of mercy. Now let this fellow go and dispute against the Apostle whose sentence this is, nay against the potter himself, whom the Apostle forbids to answer saying; OH man who art thou, that makest answer to God? doth the clay say to him that made it, why hast thou mind me thus? hath not the potter power over the clay to make of the same lump, one vessel to honour, another to dishonour? doth he then deny that the vessels of wrath are under the devil? or because they are under the devil, doth any other make them but he, that makes the vessels of mercy or of any other stuff, but of the same lump.  
Again tom. 2. Epis. 105. ad Sixtum. pag. 302. But if there be vessels of wrath, which were made to destruction, which is given them of due, let them thank themselves: because they are made of the same lump, which God did justly & worthily condemn for one man's sins sake wherein all had sinned.  
8 They are of old ordained to this condemnation. jud. ver. 4. Wranglers say, this is the meaning of these words, of whom it was long ago written and foretold in the books of the Prophets, that at their time they should creep in and molest the church of God, and in the end come to everlasting perdition. But it is plain that they delude the Apostles words. For he saith not, of whom it was written, but, which (that is men) were before described. For I pray you what manner of speech is this, of certain men it is forewritten and prophesied to this destruction. The true and natural sense of these words is this. Those wicked men are long since ordained, and appointed to this condemnation: of whom are they ordained and appointed? of God: how? by his eternal counsel and decree. And he whosoever he is, that reprehends this doctrine, as absurd, reprehends God's justice and power as absurd: For in that God rejecteth many, maketh the wicked man against the day of evil, sets the reprobate for this, to stumble at the preaching of the Gospel, makes them to dishonour, frames them for destruction, it is the just work of God's judgement, which we must no less holily and faithfully maintain, than the work of his mercy.  
Again, we must so maintain God's mercy, as that we overturn not nor darken his justice. He that can take it let him take it: he that cannot, let him leave it to such as can: and never let him find fault with that he hath not learned, nor speak ill of that he doth not understand. As all men have not faith, so have not all men the knowledge of the mysteries of faith.  
9 The mysteries of the kingdom of heaven are hid from them. Math. 11.25.  
10 They are hated of God. Mal. 1.3. Ro. 9.13  
11 Christ is placed to them for a fall. Luk. 2.34.  
12 The preachers of the Gospel are to them the savour of death to death. 2. Cor. 2.16.  
13 They are hardened of God according to his william. Rom. 9.17.  
14 God giveth them the spirit of stumber, eyes not to see and ears not to hear, Esa. 29.10. and 6.9.  
15 They are cursed for ever. Math. 25.41.  
16 They are not of God. joh. 6.47.  
17 They are not written in the book of life. Apoc. 17.8.  
18 It is not given to them to know the mysteries of the kingdom of heaven. Mat. 13.11.  
19 They believe not, joh. 12.39. because they are not of Christ's sheep. joh. 10.26.  
20 They cannot believe, because god hath blinded their eyes. joh. 12.39.  
21 They are not healed, that is, obtain not remission of sins, Math. 13.15. Mark. 4.12.  
22 They obtain not righteousness & life, but wax hard, Rom. 11.7.  
23 They are not regenerated, first because they are not made righteous: for denying of the cause makes the effect be denied; they that are not justified before God are not regenerated, because regeneration is the inseparable effect of justification. Secondly, because God hath given them the spirit of slumber, eyes that cannot see, ears that cannot hear. Rom. 11.8.  
24 They are not converted. Math. 13.11. Mark. 4 12.  
25 They cannot receive the spirit of truth, because they neither see nor know it. joh. 14.  
26 Christ reckoneth them not as his. Mat. 7.23. I know you not.  
27 He doth not pray to the father for them. joh. 17.9.  
Now remain examples of them, 
Examples  which are so many, as damned persons. For none is condemned, but he is reprobated from everlasting: as, Cain, Esau, Saul, Achitophel. judas Iscariot, Simon Magus, Caligula, Nero, Heliogabalus, etc.  
And thus through the assistance of God I have brought this doctrine of Predestination to an end. The Lord grant by the same assistance of his grace, that it may serve for the setting forth of his glory, and edifying of his Church.  
Now because Augustine assoyles many doubts which arise in the secret of Predestination in Tom. 4. lib. 1. ad Sim●lis. in his answer to the second question, I have thought good to set down the whole answer in this place. His words are these: But now I judge it high time to proceed to the other question, which in these words you have laid down, of that that is written, Rom. 9.11. Neither he only felt this, but also Rebecca when she had conceived by one, even by her father Jsack. For ere the children were borne, and when they had done neither good not ill, etc. to the nine and twenty verse, Except the Lord of hosts had left us a seed, etc. we had been as the city of Gomorrah. The whole discourse being debated, would be something more intricate. But I shall not be able to explain these things rightly unto you, as I know you look for at my hands, unless you become an humble suitor to God for me, by whose help being made something more confident, I willingly come to the point. And first I mean to betake myself to the full intent, and scope of the Apostle, quite through the epistle, which I will chief respect. And that intent, I take it to be this; That no man boast him of his good deeds, as the Israelites did, because they had been obedient unto the law which was given them, thereupon challenging wholly unto themselves the grace of the Gospel of God, as due to them by desert, and denying that it was to be offered to the Gentiles, who were altogether unworthy of it, unless they would receive the sacraments of the jews. The which doubt, is cleared in the Acts of the Apostles. For they understood not, that even for this cause, because it is the grace of the Gospel, therefore it is not due to works. Otherwise this grace should now be no grace at all. And this is in many places testified by faith, preferring grace before works, not that it might thereby clean extinguish works; but that it might show how works do not go before grace, but rather follow it: and that no man therefore: aught to think, that he hath received grace, because he hath wrought well; but rather that he could not possibly have wrought thus well, unless he had first received grace by faith. Now a man beginneth then to receive grace, when being stirred to faith, in or by some earthly admonition, he beginneth to believe in God. But it concerneth us to know at what time, or celebration of the lacraments, a more full and evident grace is infused into us. For even those which have not been instructed, do not believe, or else C●●nelius did not, when by his giving of alms, and making of prayers, he seemed worthy to have an Angel sent unto him. But, had he not first believed, he would never have wrought such things. Neither would he ever have believed, unless he had been called, either by the secret admonitions of his mind, and spirit; or else by the more manifest warnings through the senses and parts of his body. But some have only so much grace of faith, as that they can not attain unto the kingdom of heaven thereby; as those which are newly taught, and as Cornelius before he was made a member of the Church, by the participation of the sacraments. Now contrariwise, this grace of faith is so great in others, that they be even now reputed members of Christ and of the Church of God. For the temple of the Lord, saith the Apostle, is holy, which you are. And this is the Lords own saying, Unless a man be borne of water and the holy Ghost, be can not enter into the kingdom of heaven. There are then certain beginnings of faith, much like unto conceptions, yet notwithstanding we most not only be conceived, but also borne, that we may fully enjoy everlasting life. Neither is any thing of all these, without the grace of the great mercy of God; because if there be any good works, they follow this grace, as we said before, and can in no wise be before in. Which thing the Apostle being very desirous to persuade us, because, as he mentioneth in an other place; it is not from us, but it is the gift of God, not by reason of our works, lest peradventure any man should extol himself, he spoke of them which were not yet borne. For no man could say that jacob being now unborn did move God by his works to speak of him: And the elder shall serve the younger. Therefore, saith he, not only Isaac was promised, when it was said, About this time I will come and Sara shall have a son, who by no means may be thought to have deserved at God's hands by his works, to be thus promised before his birth, and that the seed of Abraham should be called in Isaac. That is to say, That those should belong to the company of the Saints, which is in Christ, who knew themselves to be the sons of promise, not waxing proud upon any of their own deserts, but imputing it wholly to the grace of vocation, that they were made fellow heirs with Christ. For when they were promised only, it could not be that they as yet deserve any thing, before they themselves had any being. But Rebecca also having brought forth after one copulation with our father Isaac, uttereth this saying very circumspectly. After one copulation. For she conceived a couple, lest peradventure, it might be attributed to the father's deserts, if some man should speak on this manner; The son is thus, or thus, because at the very same instant that he was placed into the womb of the mother, the father was thus, or thus affected: or because the mother was thus affected when she conceived him. For both Isaac begot them both at one time, and Rebecca at the same time conceived them both. To commend this thing unto us, she speaketh thus, By one copulation. That she might neither leave any place here for the Astrologian, or rather to that kind of soothsayer, who by the narivitie is wont to conjecture of the conditions, and fortune of those which are borne. For they have nothing to allege for themselves, why at the same conception, likewise at the same moment, the constitution of the heavens, and planets nothing differing, when every thing did so jointly agreed, there was such great difference betwixt that couple. And they may easily perceive, if they please, that those their answers which they cell to poor distressed wretches, proceed not from any art, or skill they have, but only from a casual kind of suspicion. But to leave all things not pertinent to our matter. These things are rehearsed to break the neck of their pride, who are so unthankful for the grace of God, and dare boast of their own deserts. For when they were yet unborn, and had done neither good nor evil, not for their works, but in regard of him who called them, it was said unto him, that the elder shall serve the younger. This grace therefore is his who calleth, & consequently good works are his who receiveth this grace; yet not so as that they were the bringers forth of grace, but rather themselves were brought forth by grace: even as the fire doth not hear other things that itself may be hot, but because itself is hot, nor the wheel doth therefore run smoothly that it may be round, but because it is round: so no man doth therefore effect good works, that he may hereafter receive grace, but because he hath already received it. For how can he live righteously who hath not been justified, or he holily, who hath not been sanctified, or he at all live, who hath not had life ministered unto him? Now grace doth justify, that he which is justified may live righteously. Grace therefore is first, and then follow good works, as he saith in an other place. But to him which worketh there is a reward ascribed, not according to grace, but according to debt: As that immortality after good works, yet if it be required as due, as the same Apostle saith, I have fought a good fight, I have run my race, and kept my faith, and now there remains a crown of justice for me, which the Lord being a just and upright judge shall tender unto me in that day. For happily because he said, he shall tender, it is now upon debt. But when he ascending lead captivity captive, he did not tender, but bestowed gifts upon men. For whereupon I pray you should the Apostle presume, that it was restoto him as dew, unless he had before received grace which was not dew, whereby being justified, he fought a good fight? For he was a blasphemer, and a persecutor, and a doer of wrong; but he obtained mercy, as himself testifieth; believing verily in him, who justifieth not the godly, but the ungodly, that by justifying him he may make him godly: not in regard of their works, saith he, but in regard of him which calleth, it is said unto him, that the elder shall serve the younger. Hither tendeth that which he saith, for when they were yet unborn, and had done nothing, either good or evil, that it might be said, not for their works, but in regard of him that calleth: whereupon it cometh to my mind to inquire, wherefore he said, that God's purpose might remain, according to his election. For how may that be called, not only a just election, but so much as a bore election, where there is no difference? For if jacob, unborn as yet, & having wrought nothing, was not chose for any desert of his, neither could he be chosen at all, there being no difference whereby he might be chosen; Again if Esau was disliked without any desert, because he was as yet unborn & had wrought nothing: when it was said, and the elder shall serve the younger: how can his reproof be thought just? with what discretion therefore, or with what proportion of equity, do we understand that which followeth, I have loved jacob, but hated Esau? which thing is set down in a Prophet, who was long after their birth and interring. But yet that sentence should seem to have been spoken whereby it is said, and the elder shall serve the younger, before they were borne or had yet wrought any thing: Wherehence therefore is this election, or what manner of election may it be thought to be, if these two being yet unborn, and clean void of works, there were no quantity of desert? or will you say that their natures & essences did some thing differ? who can ever gather this by one father, one mother, one copulation, one maker? Or did the same maker, as he brought forth divers kinds of living creatures and mates, out of the same earth: so out of the same marriage of man and woman raise a divers issue which he might partly affect, and partly hate? There was no election therefore, before there was that which might be elected. For if jacob were made good to the intent that he might please, how did he so please before he was, that he might be made good? Therefore he was not chosen that he might be made good, but being now made good he might very well be chosen. What therefore according to election, because God foreseeing all things, had also a foresight into jacobs' future faith being yet unborn? That although every man do not deserve to be justified by his works, since he is not able to work: but being justified, yet because God doth justify the nations by faith, and no man believeth but of a free-will, God foreseeing the future will to believe, chose him before he was borne, upon the foresight whereby he justified him. If then election be through the means of this foresight, and God did foresee the faith of jacob, what proof can you bring for it, when as he chose him not now in regard of his works? But because neither of them was yet borne, nor had done good or evil, hitherto likewise neither of them had believed. But as by reason of this foreknowledge he had an insight into his future belief, so by the same he might assure himself of his works which were to ensue. That as he is said to be chosen for the after faith, which God was privy to before hand, so some other body may affirm, that he was rather chosen for those works of his which were to come, whereof notwithstanding God had a certain foresight. Whereupon therefore the Apostle showeth, that it was not spoken by reason of their works, And the elder shall serve the younger; but because they were not yet borne, it was not only not spoken in regard of their works, but even without any respect of their faith also, because before their birth, they had no jot at all of either of them. He would not therefore have us understand that by this foreknowledge there was choice made of the younger, that the elder should serve him; for being desirous to show that works were not the cause of this election, he did add this upon set purpose saying, for when they were yet unborn, & had done neither good nor evil. Otherwise might it have been objected to him: yea but god did now know whatsoever he was to do hereafter. Wherhfore, may it be demanded, where hence did this election spring? because certainly it could in no wise arise from works, which in these yet not borne, were none at all; nor from faith which was even as little to be seen in them as the other. Shall we say that there could be no election, so long as there appeared no diversity either of faith, or works, or any deserts at all in the womb of the mother? But it is said, that the decree of god might remain according to the election, & we therefore demand because it is said, unless peradventure we must make this distinction upon the sentence, that we do not understand it to be spoken not in regard of the works, but in regard of him which calleth, when it is said, And the elder shall serve the younger, that the decree of God might remain according to election; but thus rather, that no election at all being here understood, we should receive this as an example of those who were neither yet borne, nor had wrought any thing at all. For whilst they were yet unborn, & had done nothing, either good or evil, that the decree of God might remain according to election: that is to say, and had done neither good nor ill, in so much that for the very, action there might be some choice made of him who had done well▪ Since therefore there was no choice of the well doer, according to which the decree of god might remain, not in regard of works, but of him which calleth: that is to say, of him which by calling the ungodly to faith through grace, doth justify him, it is said, & because the elder shall serve the younger. Therefore the decree of god doth not remain according to election, but election by the decree: which is in effect as much as one should say, the decree of god's justification doth not therefore remain, because God hath found any good works in men which he may choose. but because that doth remain that he may justify those which believe therefore hath he found out works, which he may choose for the kingdom of heaven. For were there no election, what elect could there be? or how might it be well said, who stood accuser against the elect of God? yet election goeth not before justification, but justification before election. For, what should any be elected, unless there were some difference between him and the rejected person? Whereupon I know not what to make of the saying, because God hath chosen us before the foundation of the world, unless I should think that here is understood foreknowledge. But whereas he saith in this place; It was said unto him not in regard of works, but of him who calleth, because the elder shall serve the younger, he would have the place thus interpreted, not by choice of merits, which show themselves after the justification of grace, but by the infiniteness of God's rewards, lest some man should boast himself of his works. For we are saved by the grace of God: And this proceedeth not from works, but it is the benefit of God; not from works lest some man peradventure should be puffed up. Now there ariseth a doubt by the way, whether faith merit a man's justification, or it be rather to be thought that the deserts of faith, do not go before the mercy of God, but the faith is rather to be accounted amongst the gifts of grace. Because even in this place, when he had said, not by works: he doth not presently infer, but by reason of faith it was said unto him, because the elder shall serve the younger, but this is it which he addeth immediately, but for his sake which calleth. For no man believeth, unless he be called: Now the merciful God calleth, giving thus much to no merits of faith, because they rather follow vocation then go before it: for how shall they believe him whom they have not seen? and how shall they hear unless some man telleth them? If therefore in calling, the mercy of god go not before, neither without doubt can a man believe, that hereby he may begin to be justified, and receive power to do well: Grace then is before all desert: For Christ died for the wicked. Wherhfore it was given to the younger that the elder should serve him, not for any deserts of his own, but in regard of him who calleth, and that should be imputed to the calling of God, & not to jacobs' works where it is written, I have loved jacob. But what was the reason that Esau served his younger brother, and that it was thus written of him, but Esau have I hated? what evil had he committed whereby he deserved this, being yet unborn and having done neither good nor evil when this was spoken of him, and the elder shall serve the younger? Or will you say, that as that was spoken of jacob for no good thing done on his part: so this is also said of Esau for no bad deed of his that he was hated? For if because God foreknew his bad works which he was to perform hereafter, he was therefore predestinated to serve his younger brother, by the same reason was jacob predestinated also to be served by his elder brother, because God foresaw his future good works: And then it is very false which he saith, not by works. If then it be true, that there was not such force of works, and he proves that after this manner, because this was spoken of those which were yet unborn, and had wrought nothing, & likewise if faith be of as little moment, which they were even as much naked of before their birth, how could Esau deserve to be hated, being as yet unborn? For without all question God made those things which he loved. And there is another place of scripture which will condemn us of great absurdity, if we say he made those things which he hated, for neither wouldst thou have ordained any thing that thou batest, neither haste thou hated any of these things which thou hast ordained. For upon what desert was the sun made to be the sun, or in what thing had the moon offended that it was made so much inferior to the sun, or what had it deserved why by the creation thereof it should so much exceed the other stars in brightness? But all these things being good were severally made in their kind. For God would not say I have loved the sun and hated the moon, or I have loved the moon, and hated the other stars, as he said I have loved jacob, but Esau have I hated. But God loved all those things, notwithstanding their difference in excellency, because he saw that they were good, when they were ordained at his word: but there was no show of justice, that without some merit of injustice, he should have hated Esau. Which being granted, it will necessarily follow, that jacob was also loved for some merit of righteousness. And if this be true, that is most false, to say, he was not loved for his works. Or will you say it was for the uprightness of his faith. I pray you what have gained by this, since they being yet unborn, could not possibly have any uprightness of faith? The Apostle very well perceived therefore, what might arise out of these words to the mind of the hearer and ●●ader, and for this cause immediately added this which followeth, What shall we say? Is there any unrighteousness with God? god forbidden. And teaching that it cannot be so: For, saith he, he telleth Moses thus: I will take compassion on him, of whom I will have compassion, and show mercy to him, of whom I will have mercy. By which words whether hath he released us of our former doubts think you, or rather increased the same? For herein consists the very head of all our doubts; If he takes compassion on him, of whom he hath compassion, and show mercy to him of whom he hath mercy, why did not Esau find this mercy, that as jacob, so he might also thereby be made good. Was this the cause why it was said, I will have compassion on him of whom I will have compassion, and will show mercy to him of whom I will have mercy, because whomsoever God of his mercy calleth, him also of his mercy he causeth to believe: and whom of his mercy he causeth to believe, to him also he will show mercy, that is, he will make him merciful, that thereupon he may work well? Whereby we are admonished, that a man aught not to boast and puff up himself with the bore works of mercy, as though by them as by his own works he hath won God unto him, since he received mercy itself through his means, who will take compassion on him, of whom he will have compassion. But if any man will brag that he hath deserved it by believing, let him know that he was the ground of this belief, who by the inspiration of faith, taketh compassion upon him of whom he will take compassion, that yet he might impart vocation to the unbeliever. For there is now some difference betwixt the faithful and the wicked. For saith he, what hast thou that thou hast not received? and having received it, why shouldest thou brag as if thou hadst not received it? Indeed this is well, but why was Esau abridged of this mercy, that so he might not be called, and have faith inspired into him being called, and by this faith be made merciful, that thereby he might do good works? or was it because he himself refused it? why than if jacob did therefore believe because himself would, God bestowed not this faith upon him, but himself by his willingness gained it to himself, and so he had something which he did not receive. Or doth God work faith in men by calling them, because no man can believe unless he be willing, nor any man be willing except he be called, nor no man by his own power work his own calling? because bowsoever a man can not possibly believe against his will yet without vocation he can in no wise believe. For how shall they believe him whom they have not heard? or how shall they hear unless it be preached unto them? Therefore no man believeth but he that is called, nor doth every one which is called believe. For many are called, but few are chosen. As also whosoever have not contemned the caller, but followed him by belief, without doubt they have believed willingly. But what follows? Therefore it is the power neither of him that willeth, nor yet of him which o●steneth, but of God only which taketh compassion. Or because we cannot so much as will unless we be called, and our will is of no force to perform without God's assistance. We must therefore both be willing and also speedy. For that was not spoken in vain, and in earth the peace of good will unto men, and so run, that you may take hold of. Yet it is in the power neither of him that willeth, not him that runneth, but only of God who taketh compassion, that we may attain unto that which we desire, and come thither whither we wish to come. Esau therefore refused, and would not run, but although he had both been willing and had also run, yet it should have been the aid of God which should have brought him whither he would, who also by calling him should 'cause him both to will and run, unless neglecting his vocation, he would become a reprobate. For God doth one way 'cause us to be willing, and an other way cause that to have effect which we do will and desire. For it hath pleased him that it should proceed partly from him, and partly from ourselves to will any thing. But whatsoever it is that we do desire, it proceedeth wholly from him; that is to say, to be able to do well, and to live blessedly. But Esau being yet unborn could neither will nor nill. Why then was he disliked being in the womb of his mother? For he betakes himself again to those difficulties, which are much more troublesome, not only in regard of their own obscureness, but also of our so often recital. For why was Esau rejected being yet unborn, who could neither believe him which called, nor contemn the vocation, nor do either good or evil, without God's foreknowledge of that future ill disposition of his? why was not jacob also approved by God's foresight into his good disposition which was to come? Now let it be but once granted, that any man was ever either approved, or reproved, for that which was never hitherto found in him, only because God did foresee that it would be in him, it may be here hence very easily gathered, that he might also be approved by those works which God did foresee would be afterward in him, although he had not yet wrought any thing. And that will make very little to our purpose, that they were yet unborn, when it was said, And the elder shall serve the younger, hereby to show it was not spoken in regard of works, because he had not yet wrought any thing. And beside, if you mark those words well, Therefore it is neither in the power of him that runneth, nor of him that willeth, but of God which taketh compassion, you shall see that it is not the Apostles drift hereby only to prove, that we come to that which we desire by the assistance of God, but also to signify that which he intendeth in another place, when he saith, With fear and trembling work your own safety, for it is God which worketh in us both to will and to work according to his own good pleasure. Where he makes it very plain, that even the very will to good is caused, God working in us. For if this be the only end of that saying, It is neither in the power of him that willeth, nor of him that runneth, but of God which taketh compassion, because man's will of itself is not sufficiently able to make us line uprightly and well, without God's mercy aiding us, why may not it be said as well after this manner. Therefore it is not in the power of God which taketh compassion, but of man that willeth, because God's mercy alone is not of force enough, unless the agreeableness of our will be added thereto? But that is most manifest, that our will is not worth a rush without God's mercy. And yet me thinks that I can not tell what to say to the inferring of these words, That God taketh compassion to no end unless we be willing. For it necessarily follows that we be willing, if God once take compassion. For it belongs to the same mercy, that we be willing. For it is God who according to his own good pleasure worketh in us both to will, and to do. For I should wonder if any man would deny me that our will to good were the gift of God. Now because our will to good doth not go before vocation, but vocation before it, therefore it is most justly attributed to God that we will, but by no means to us, that we are called. We must not therefore think that this is the cause why it is said, Therefore it is not in the power either of him which runneth, or him which willeth, but of God which taketh compassion, because we cannot attain unto that which we desire without his help, but rather because we have no will without his vocation. But if this vocation be the cause of a man's will to that which is good, in so much that whosoever is called attaineth to it, how then can that be true, Many are called, but few are chosen? Which if it be so, and he which is called do not consequently obey this calling, and moreover it be in his will whither he will obey it, it may be very well said, It is not therefore in the power of God that taketh compassion, but of man which doth both will, and run: because the mercy of him which calleth is not sufficient, unless there follow a certain obedience of him which is called. Or, it may be, that those which being thus called do not agreed, being otherwise called, could apply their will to faith, whereby that might be also true, Many are called, but few are chosen. In so much that, notwithstanding many are alike called, yet because all are not alike affected, they only do attain unto this vocation who are found fit for the receiving thereof: and that is even as true, Therefore it is neither in the power of him which willeth, nor of him which runneth, but of God which taketh compassion, who so called as he judged it to be fit for them who attained to this calling. Now there came also a calling to the lot of other men, but because it was such a one, as that they could not be moved thereby, nor were fit to receive it, they might indeed be termed called, but not chosen. And now it is not likewise true, Therefore it is not in the power of God which taketh compassion, but of man which willeth; and runneth, because the working of God's mercy can not be in man's power, in so much that his mercy should be of no force if man were unwilling. Because if he would have mercy upon men he might so call them, as it was fit for them, both to be stirred up to understand, and attain to the same. It is therefore very true, Many are called, but few are chosen. For those are elected who are congruously called; but they which did not agreed unto, nor obey their vocation, howsoever they were called, yet are they not chosen, because they attained not unto this vocation. Again this is true; It is neither in the power of him that willeth, nor of him that runneth, but of God which taketh compassion on, because although he call many, yet amongst those many he taketh compassion on them only whom he so calleth as it is meet for them that they may attain unto this vocation. But contrariwise most false if any man say, therefore it is not in the power of God which taketh compassion: but of man which willeth and runneth, because God taketh compassion of no man in vain, but he so calleth whomsoever he taketh pity on, as he knoweth it to be meet for him, to withhold him from refusing him which calleth. But here will some man say, why then was not Esau so called that he had a desire to obey? For we see divers men to be moved by the same things sundry ways showed and signified, to believe, as for example, Simeon believed in our Lord jesus Christ being yet a little infant, acknowledging him by the revelation of the spirit. Nathanael after one sentence which he heard from his mouth, before Philip called thee, when thou wert under the fig three I saw thee, answered, Master, thou art the son of god, thou art the king of Israel. Which because Peter confessed so long after, he deserved to hear, that he was blessed, and that the keys of the kingdom of heaven should be given unto him. After he had done that miracle of turning water into wine, in Canaan a city of Galilee, which the Evangelist S. john reporteth to be the entrance to his other signs & wonders, his disciples presently believed in him. He trained divers to believe by speaking, & many believed not although he had raised the dead to life again. His disciples being terrified as concerning his cross and passion, did stumble; and yet that thief did then believe, not when he saw him so excel in his works, but even when he hung on the same cross with him. And one of his disciples, after he was risen again, believed not so much his living parts, as the fresh wounds which had been made in his flesh. Many of them by whom he was crucified, who contemned him when they saw him work miracles, believed his disciples preaching of him afterwards, and working the like things in his name. Since therefore one man is stirred up to faith one way, and another another way, yea and oftentimes the same thing diversly uttered worketh diversly also in divers persons, moving or not moving, according as it is uttered, who dares say that that kind of calling was wanting, whereby Esau might apply his mind, & join his will to that faith, wherein jacob was justified. But if there can be such great stubbornness of the will, that the frowardness of the mind can harden itself against all means of calling: I ask further whether this hardness be a punishment inflicted by God or not? For when God doth forsake us by not so calling us, as we may be moved to faith, who will also say, that the means whereby we might be persuaded to believe, was wanting to the almighty? But why should we make any question of this, since the Apostle addeth this immediately: For the scripture saith to Pharaoh, because I have stirred thee up hereto, that I might show my power in thee, & that my name might be reported through the whole earth? Now the Apostle annexed this saying, that he might thereby prove that which he had said before: therefore it is neither in the power of him that willeth, nor of him that runneth, but of God which taketh compassion. For, as if some man should question with him, what ground have you for this? he answers, because the scripture saith to Pharaoh, because I have stirred thee up to this end, that I might show my power in thee, & that my name might be made known over the whole earth. And as he showeth here that it is neither in the power of him that willeth nor of him that runneth: but of God which taketh compassion, so he shutteth up this: therefore he taketh pity of whom he will and hardeneth whom he will, since both of them were not mentioned before. For it is not all one to say, it is neither in the power of him which willeth, nor of him which runneth, but of God which taketh compassion, and to infer it thus: It is not in the power of him which willeth and contemneth, but of God which hardeneth. Wherehence we may understand that as that which in the latter place he hath set down both ways, therefore he hath compassion on whom he will, and hardeneth whom he will, may thus be applied to the former meaning, that the hardening of God be thought to be his unwillingness to mercy, not that any of this be abrogated from man to make him worse, but only that he arrogate nothing to himself to make him better, than indeed he is. But if there be difference made of deserts, who hath not cause to burst forth into that complaint of the Apostles? Dost thou then ask of me why he doth yet complain, since no man resists his will? For God complains oftentimes of men, as may appear by many places of the scripture, because they will not believe, and like well: whereupon the faithful and those which do the will of God, are said to be conversant without complaint, because the scripture complaineth not of them. But why doth he complain, saith he, since no man resists his will, he taking compassion on whom he will, and hardening whom he please? But let us look into that which went before, what then shall we say? Is there any wickedness with God? God forbid. Let this therefore be rooted in the mind of every faithful and religious man, that there is no wickedness with God; and let this be a chief point of our faith, whereunto we may stick close, that this which is spoken of God, that he will take compassion upon whom he will take compassion, & harden whom he will: that is, that of whom it pleaseth him to have mercy, he will, and of whom it pleaseth him not, he will not, that this I say; is a hidden point of his equity, and deeper than man's shall owns is able to search into which is to be observed in all humane affairs & earthly contracts, wherein unless we should retain some prints of heavenvly justice, the scope of our weak capacity would never be able to look up or pry into the admirable secrecy, holiness, and pureness, of spiritual precepts. Blessed are they which hunger and thirst after righteousness, because they shall be filled. Therefore unless we were cherished with some small blasts of righteousness descending from above, whilst we be cumbered with this mortal life & condition, we should first whither away before we would ever thirst. Wherhfore since the fellowship of man is, as it were tied together, with a mutual kind of giving and receiving, and those things are given and received mutually, which are either due, or contrary, who sees not that no man can be justly accused of unjustice, who demands that which is due unto him, which is willing to forgive, that which is due unto him? But this is not at the pleasure of the debtor, but of him to whom the debt belongs. This image, or as I said before, this print is settled in the businesses of men, from the very height of equity. Men therefore, since, by the testimony of the Apostle, all do die in Adam, from whom the very root of oftending God, sprung forth amongst all mankind, are even a lump of sin owing penance to God's great justice, which whether God inflict upon them, or pardon them, he shall by doing neither of the two show himself unjust. But it is a token of great insolency in the debtor to make themselves judges to whom this punishment is to be forgiven, and upon whom to be inflicted, like as their indignation was most senseless who being hired in the vineyard, repined when they saw others as largely rewarded as themselves. The Apostle doth thus therefore beaten back all impudency that may arise out of this question. OH man, who art thou, that dost thus gainsay God? For what doth he else, when that displeaseth him which god complains of concerning sinners? As if God do presently constrain a man to sin, if he do but only withhold the mercy of his justification from him whilst he sinneth, and for this cause must be said to harden some offenders, not because he enforceth them thereto, but because he taketh not compassion on them? Now those they are of whom he taketh no compassion, upon whom he findeth in that secret justice of his, to which man's weak sense is in no case able to attain, that there is no compassion to be taken: for his judgements are not to be searched, nor his paths to be passed. But he justly complains of sinners, as of those whom he would by no means have offend; and with all that those of whom he bathe compassion, seeing their god so grievously to complain of sinners, might attain unto this vocation, and being gauled even at their very heart, return into his favour. Most justly therefore and mercifully doth he complain. But if this move us, for that no man resisteth his pleasure, because whom he so pleaseth he helpeth, and whom he will again he forsaketh; when both he whom he helpeth, and he also whom he forsaketh, come both of the self same lump of sinn●●●, & howsoever both of them be subject to punishment, yet one of them hath it pardoned unto him, & the other performed upon him: If then this do move us, OH man, who art thou, that thou gainsaist God: For I guess it to be all one with that where it is said, are you not men, and do you not walk after the manner of men? for under this name are meant both the carnal, and the spiritual, to whom it is said I could not speak to you as to spiritual men, but as to carnal. And again, for you could not as yet, neither hitherto can you: for ye are yet carnal. And again, but a carnal man doth not understand the things which belong to the spirit of God: To these therefore it is said, OH man, who art thou, that thou gainesaiest God? Doth that which is framed say unto him which hath framed it, why hast thou thus fashioned me? Or hath not he which worketh in clay, power, to make out of the same heap, a vessel for honour, and a vessel for reproach? Even therehence it may happily sufficiently appear that he spoke to a carnal man, because the very clay of which man was first framed, signifies as much. And because all, as I showed ere whilst out of the same Apostle, are dead in Adam, he saith we are all of one & the same stuff. And although one vessel be made for honour, and another for disgrace, yet it must needs be that even that which was made for honour, have a carnal infancy, and so afterwards arise up to a riper kind of spiritual age; since they were now made for honour, & borne in Christ, but being he speaketh to those which are yet infants, he calleth them carnal, saying, I could not speak to you as to spiritual, but as to carnal. I gave you being as yet little ones in Christ, milk to drink not stronger meat, for neither were you able, neither yet are you: for even yet ye are carnal. For all therefore he term them carnal, yet he addeth further that they are borne in Christ, and little ones in him, and sucklings; and in that he joineth to all this, neither yet can you: he insinuateth thus much, that when they have profited something more hereafter, they will be able, because that now grace is begun in them, being spiritually borne a new. Therefore they were now vessels made for honour, and yet so as that it might well be said unto them, OH man, what art thou, that thou shouldst gainsay God? And if it be rightly spoken to such, much more rightly may it be spoken to such as are not yet so regenerate, but are made for disgrace. Let us still hold this with a steadfast faith, that there is not injustice with God: and whether he be content to pardon man his debt, or to exact it at his hands, neither can he rightly find fault with his injustice of whom he exacteth this debt, nor be in any case boast himself of his own deserts to whom he forgiveth it. For both that is debt which the one payeth, and the other receiveth whatsoever he hath. But here we must labour, with the help of God, to see how that may be true, which is written, thou hast hated nothing which thou createdst. And again that, I have loved jacob, but Esau have I hated. For if he therefore hated Esau, because he was a vessel made for disgrace, and the same potter maketh one vessel for honour another for disgrace, how hast thou hated nothing of that which thou createdst? For see, he hath hated Esau, which himself created a vessel for disgrace: which doubt may be thus manifested, that we know God to be the maker of all creatures; now every creature of God is good: and every man so far as he is man, is a creature of god▪ but not as he is a sinner. Therefore God is the maker both of the body, and of the mind of man, and neither of these is evil, neither doth God hate either of them, for he hateth nothing which himself hath created. But the mind is more excellent than the body, and God, then either the body or the mind, being the maker and creator of them both, neither doth he hate any thing in man but sin. Now the sin of man is a certain disorder & crookedness; that is to say, a turning backward from his excellent maker, and a bending to his base creatures. Therefore God hateth not Esau as he is a man, but as he is a sinner: as it is said of the Lord, He came amongst his own, and his would not entertain him: to whom also he saith himself, yet therefore have not heard, because ye are not of God. How were they his? and how were they not of god? unless because the one be spoken of men, whom the Lord himself made, and the other of sinners whom the Lord himself did condemn. And yet the same are both men and sinners: men, by their estate, but sinners by their own proper william. Why then did he love jacob? was he not a sinner? But he loved in him not the fault, which he clean extinguished, but the grace which he bestowed on him. For Christ died for the wicked, yet not that the wicked should remain dead, but that being justified they might be converted from their wickedness, believing in him which justifieth the wicked. For God hateth wickedness, therefore in some be punisheth it by condemnation, in others he taketh it away by justification, as he thinketh best in those his unsearchable judgements. And because he maketh them vessels of disgrace amongst the wicked, whom he doth not justify, he hateth not this in them which he maketh; for inasmuch as they are wicked, they are accursed, but in as much as they are made vessels, they are so made for some use. That through the punishment ordained for them, those vessels which were made for honour might reap some profit. Therefore God hateth them, neither as they are men, nor as they are vessels; that is to say, he hateth not that in them which by ordinance he made: for he hateth nothing that he hath made. But yet in that he maketh them the vessels of perdition, he maketh them to the end to correct others. For he hateth in them the wickedness, which himself made not. For as the judge hateth the theft in the man, but not the weapon which he used in the attaining of his booty, the one being the trespass of a thief, the other no more than the judge himself doth and may use: So God when out of the heap of wicked men he maketh vessels of perdition, hateth not that which he maketh, that is, the work which he ordained, in the punishment due to those which perish, wherein they of whom he taketh compassion may find means of their own salvation. So was it said to Pharaoh: I stirred thee up thereto, that I might show my power in thee, that my name might be made known through the whole earth. This manifestation of the power of God, and illustration of his name through the whole earth, is good to draw them to fear, and correct their ways, with whom such a calling agreeth. So consequently he says, that if God being desirous to show his anger, and make known his power, did in great abundance of patience bring the vessels of anger, which were made for destruction (there must be understood who art thou, that thou shouldest gainsay God? that the sentence taking recourse to the former words, this may be the meaning.) If God being desirous to show his anger, and make known his power, brought the vessels of wrath, who art thou that thou shouldest gainsay God? yet not only being desirous to show his wrath and make known his power, brought in abundance of patience, the vessels of wrath which were made for destruction, but that which follows too; That he might manifest the riches of his glory upon the vessels of mercy. For what profiteth it the vessels made for destruction, that God sustaineth them patiently, that he may destroy the ordainer, and useth them as an instrument of other men's salvation, whom he taketh compassion on? But it likewise profiteth them for whose safety he useth these: That, as it is written, the righteous may wash his hands in the blood of the sinner, that is to say, that he may be cleansed from his evil works through the fear of God, when he seethe the punishment of sinners. It therefore availeth to 'cause a profitable fear in other men, and to make known the riches of God's glory toward the vessels of mercy which he hath prepared to glory, that God willing to show his anger, brought the vessels of wrath. For that hardening of wicked men maketh both these plain: As well what is to be feared that every man may be converted to God in piety, as also how great the graces of God's mercy are, who showeth how much he pardoneth some, by punishing others. But if that be no just punishment which he inflicteth upon some, he pardoneth nothing unto others, upon whom he doth not inflict this punishment. But because that is most just, and there is no injustice with God, who is able worthily to thank him that remitteth this, which if he would inflict upon us, no man could rightly say that he aught not. Whom also he called. Us, quoth he, not only of the jews but also of the Gentiles, that is, the vessels of mercy which he prepared to glory. For he called not all the jews, but some of them: nor all the Gentiles, but likewise some of them. For there is one lump of sinful and wicked men proceeding from Adam, wherein both jews and Gentiles, the favour of God being set apart, have equal share. For if the potter, as out of the same heap he maketh one vessel for honour, an other for disgrace; now it is manifest that some of the jews are made vessels for honour, and some for disgrace, as likewise it is with the Gentiles. It follows that all be understood to belong to the same heap; Than he beginneth to rehearse divers protestations of the Prophet in every particular kind, the order being changed. For first he spoke of those of the jews which were converted, and afterwards of those of the Gentiles. Now he first allegeth testimony for the Gentiles, and then for the jews. For as he saith in Osee, I will call those which are not my people, my people, and those which are not my beloved, my beloved: and where it is said you are not my people, there shall it be said, you are the sons of the living God. This saying is meant of the Gentiles, because they had not one appointed place of sacrifice, as the jews had in jerusalem. But the Apostles were sent to the Gentiles, that every one might believe, in the place where he was, and might there offer sacrifice of thanksgiving, wheresoever they believed, to whom he gave power to be made the children of God. But Esai saith, he crieth out for Israel. That all Israel may not be thought to have go again into destruction. And then he showeth, that there were other beside made for honour, other for disgrace: If, quoth he, the number of the children of Israel shall be as the sands of the sea, the remnant shall be safe; the rest of the company then, were vessels made for destruction. For, saith he, the Lord shall accuse upon the earth. That is to say, that by the benefit of faith, he may save those which believe through grace, not through the infinite observations wherewith that multitude being most basely loaden was oppressed. For through grace he finished his word for us upon the earth, saying my yoke is light, and my burden pleasant: which is here mentioned a little after. The word is almost in thy mouth, and in thy heart, that is, the word of faith which we preach, because if thou confess in thy mouth, because jesus is the true Lord, and believe in thy heart, because God raised him from the dead, thou shalt be safe. For we believe in our heart for righteousness sake, but confess with our mouths for salvation. This is that accomplished word which God made upon the earth, by which accomplishment, the thief was justified, who having all his other members fastened upon the cross, and these two only free, believed in his heart for righteousness, and confessed with his mouth for salvations sake, thereupon deserving to hear this, To day shalt thou be with me in Paradise. For now his good works should follow, if by the receipt of grace, he were to live longer amongst men. But yet those good works went not before, that he might deserve the same favour, being after his offence fastened to the cross, to be transported to Paradise. And as Esaias foretold, saith he, unless the Lord of the Sabbath had left us seed, this is in the same place, the remnant should be safe. But the other as vessels of destruction have perished as they aught. And it was not their desert, that all of them perished not, as at the downfall of Sodom and Gomorra, but the grace of God left a seed, from whence new increase might spring throughout the whole world. And this a little after, So therefore, saith he, in this time also the residue was saved by election of grace. And if by grace then not by works: otherwise grace is no grace. What then? Israel obtained not that which it sought, but the chosen obtained it, the other being blinded. The vessels of mercy obtained it, but the vessels of anger were blinded, yet proceeding both out of the same heap, as in the fullness of the nations. There is a place in the Scripture very fit for the point which we have in hand, ratifying the same with a wonderful contestation, in the book, which some term, jesus of Syracke, some Ecclesiasticus, where it is thus written. And all men are of the same mould or earth, from whence Adam was created. In the multitude of discipline, God separated them and altered their ways. And some of them he blessed & exalted, sanctifying them and applying them to himself, and some he cursed and brought low, and turned them to their disagreement, as the clay of the potter in his hand, to lay it and order it. All his ways are according to his own disposition, so man is in the hand of him which made him, and shall restore unto him according to his judgement. Good is contrary to evil, & life to death: so is the just also to the wicked. And so look into all the works of the most high. Two against two, & one against one. Here first the discipline of God is commended. In the multitude of discipline, saith he, he separated them; From whence but only from the blessedness of Paradise? And altered their ways, that they might now live as mortal men. Then was there made one lump of all coming out of the branch of sin, & punishment of mortality, howsoever God made and created in all things good. For the shape & proportion of our bodies, is in every member so well ordered, that the Apostle to win men to charity, did there hence draw a certain likeness to be in all men. Our breath is also full of life, and cherisheth our earthly limbs, and all the nature of man, by the government of the soul, and service of the body, and wonderfully tempered condition thereof, but so that the lust of the flesh doth now reign by reason of the punishment of sin, had confounded all mankind, as one and the same heap, the guiltiness from the beginning remaining over all; and yet it follows, some of them he blessed and exalted, and sanctified them, and applied them to himself, and some of them he cursed and brought low, & set them at dissension among themselves. As if the Apostle should say, Is it not in the potter's power to make out of the same heap one vessel for honour, another for disgrace? And therefore that which is added, and it is not unlike that. As the potter's clay, saith he, is in his hand to lay and order it: all his ways are according to his own disposition, so is man in the hand of him which made him. But because the Apostle says, Is there any injustice with God? see also what he joins hereto, he shall pay him saith he according to his judgement. But since just punishments are inflicted upon the damned, yet because it is turned to that use, that they may reap profit thereby who are taken pity on; mark what follows. God is contrary to evil, saith he, and life to death; so also the just to the wicked: and so look into all the works of the most high, there are two against two, and one against one. That out of the comparison of the good, better may arise, which are better as it were by grace. As if he should say, the residue shallbe saved: he goes on and speaks in the person of the residue. And I have very lately watched, something like one which gathereth grapes after the master of the vineyard hath done. And how will he make this good, because not for their own deserts, therefore by the mercy of god? In the blessing of God, saith he, and I hoped: & like the labourer in the vineyard I filled my press. For although he watched very lately, yet because, as it is said, the latest were first, he hoping in the blessing of the Lord, glancing out of the relics of Israel, filled his press out of the fertility of the vineyard, which proceeded from the whole world. Than I can see no other meaning of the Apostles, and all the justified, through whom the knowledge of grace was showed unto us, but that he which boasteth should boast in the Lord For who can search into the works of God, that out of the same heap, condemneth one, and justifieth another? The free choice of will, is of great force; very true: but it little availeth them which are sold under sin. The flesh saith he, lusteth against the spirit, and the spirit against the flesh, that ye cannot do what you would, we are warned to live well: this reward being propounded to us, that we may get to live blessedly for ever. But who can live well, and do that which is good, unless he be justified by faith? we are warned to believe, that through love receiving the gift of the holy ghost we may do well. But who can believe unless he be touched with some vocation, that is, with some testification of things? In whose power is it to have his mind touched with such a vision, as that his will may thereby bestirred up to faith? And who embraceth that in his mind which delighteth him not? Or who hath that power to meet with that which may delight him, or if he do meet with it, to delight himself therein? Since therefore those things delight us by which we may come to God, this cometh by the grace of God; not at our beck, nor is it gotten by our industry or works: because it is his gift that we have a will, industry, and works of charity. Therefore we are bidden to ask that we may receive, to seek that we may find, to knock that it may be opened unto us. Is not one very prayer sometime so lukewarm, or rather so cold, and almost none, nay none at all, that we do not so much as mark this in ourselves with grief, because when we grieve at it we do even then pray also: What is therefore else showed unto us, but that he commands us to ask, seek, and knock, who bids us fly all these things: therefore it is not in the power either of him which willeth or of him which runneth, but of God who taketh compassion on, since unless he stir us up thereto, we can neither will nor run. But if here were any election, that we should thus understand that which was spoken, The residue were saved, by the election of grace, not that the election of those which are justified should be to life everlasting, but that they might be known which are justified, surely this is so secret an election, that it can by no means appear unto us out of the same heap: or if it do appear to some, I am content herein to acknowledge mine own weakness. For have not wherewith to look into the choosing of men to saving grace, if I be drawn by any cogitation to think upon the top of this election, unless I had either more wit or lighter sins, or both, or, if you will have a fourth, unless I had honest and profitable doctrines: whatsoever he be therefore that is tainted but with the lest sins, for well I know that there is none free from all sin, if he be of a quick wit, and have the liberal sciences at his finger's ends, my thinks he is worthy to be chosen to this grace. But whilst I profess thus, he which chooseth the weak of the world that he may confounded the strong, and the foolish that he may confounded the wise, will come upon me so, that I being now with eyeing him become somewhat shamefast, may thus scoff at many, which both in regard of some sinners are something pure, and in respect of fishers accounted orators. Have we not seen many of these our faithful ones walking in the way of God, to be for wit compared, not only to no heretic, but not so much as to any base morris dancer? Again do we not see divers of both sexes live in all matrimonial chastity without complaint, and yet either heretics or pagans, or at lest scarce warm in the true church and belief, in so much that we wonder seeing them surpassed not only in patience and temperancy: but also in faith, hope, and charity, even of very baggages and stage-players, who are but newly converted? It therefore remains that our wills be chosen. But the bore will unless something meet with it that delighteth and enticeth the mind, cannot by any means be moved. Now it is not in man's power that any such thing should meet with it. What was Sauls will, but to rush amongst, draw, bind, and kill the christians? what a raging, furious, and blind will was his, who notwithstanding was made to dapp to the very ground by one voice sent from above, and a vision appearing with it; which mind of his, & headstrong wilbent to all cruelty, being wrung and wreathed to belief; he was in a trice made of a marvelous persecutor of the gospel, a more marvelous preacher of the same. And yet what shall we say? is there any injustice with God? which punisheth & pardoneth whom it please him, punishing them only that deserve it, and pardoning ●●●●y one, not for any thing that the pardoned can allege for himself? Is there now any injustice with God? God forbid: but wherefore then doth he deal thus with one, and contrariely with another? OH man, who art thou? if thou suffer not that which thou deservest, give God thanks: thou art happy: marry if thou do suffer it, thou hast no cause to complain: let us only believe, if we cannot take hold of: because he which made every creature, both spiritual and corporal, disposeth all things in just number, weight, & measure: but his judgements are unsearchable, & his paths not to be trodden. Let us say Alleluia, and sing a song of praise, without questioning, either what is this, or for what end was that? For all things were created in their due time. Hitherto were Augustine's words pertaining to the setting clear of the second question. And lest any should think that Austin handled this doctrine which he sent to Simplician concerning predestination▪ more than once hear what he himself, after he had absolved the 2. book of his retractations, writeth in the 7. tome of the 1. book de praedest. Sanct. chap. 4. pag. 843. You see now what I thought then of faith and works, although it were my care to commend unto you the grace of God, in which opinion I see that these brethren are now also, because they had not the like care to profit with me in these books, that they had to read them with me. For if they had taken any care, they might have found this question discussed, according to the truth of the holy Scriptures, in the first of those two books which I wrote to Simplician bishop over the Church of the Mediolanenses, that man of blessed memory, in the very beginning of his bishopric, then succeeding S. Ambrose, unless peradventure they came not to the knowledge of those books; which if it be so, be a means. I pray you, that they may know them. Again out of the same Augustine, tom. 7. lib. de praedest. & great. cap. 16. pag. 832. But I come to the little ones, I come to the twins; that is not enough; I come to those which are yet unborn; which were begotten at one and the same copulation, and were to be brought forth at the same instant. The differing & divers judgement of Gods will appearing to them, The greatness of this question troubleth the senses of men disputing so proudly of the will of God. Now stretch thy windpipe, and bawl thou as loud as thy throat will give thee leave, thou unjust accuser of the just. What ill had he committed, tell me? or what good had the other deserved? and he answereth thee, not I, but Paul the Apostle, truly neither of them had deserved any thing: but it is in the potter's power, to make out of the same lump one vessel to honour, and another to disgrace: you will ask why? what confused diversity is there in this judgement? Let him again confute this presumption, and say, OH man what art thou that thou thus gainsaiest God? especially because the intent being again changed, answereth to that comparison of man's actions, that the creditor cannot be condemned of injustice, who means thus to dispose of two of his debtor, that he will ask of one, & remit to the other, that which he may, if he please, expect alike from them both. And surely it is most true, that in all the sleights & contracts of man's conversation, which are applied to the desciding of any matter or to the judging of this justice whereby we seem to try any other, it floweth into our hearts, out of the unspeakable fullness of God's justice, blessed john affirming that same in his gospel, because we have all received of the fullness thereof: of: which being so, with what impudency shall man being as clay in comparison of the potter, judge of God? Not only saying why hast thou fashioned me so? but also with a damnable kind of curiosity, questioning of others, and ask, why hast thou out of the same lump made one thus, and another so? If man, which at the first was made of nothing, were not borne subject to death and sin, and yet it would please God to sand some of them into utter destruction, who would say to the omnipotent creator, why hast thou fashioned me so? For we cannot deny him to appoint them to what end pleaseth him, who when they were not, gave them their being. Neither should some others say, why doth God's judgement differ, since all deserts are alike, because it is in the power of the potter, to make out of the same lump one vessel for honour, another for disgrace. But now since the damned be justly punished, & those which are saved, cannot claim their salvation upon due, who being forgetful of man's estate, may so far look into the secret of God, as that himself being deservedly punished, he dare ask why another received that favour which was not due unto him? Moses therefore when he them taught that fleshly people, showed that this divine election, was not due to deserts, but that it was given to men by the sole bounty of God. For thus he speaketh to the people most manifestly in Deuteronomie, Behold the heaven is the Lord thy Gods, and the heaven which is above the heavens, the earth and all that therein is. But the Lord chose your forefathers to love them, and their seed, and after them he chose you before all other nations. And he added, Be ye circumcised therefore from the hardness of your hearts, and stiffen not your necks any more. But blessed Steven, when he called upon the jews, showed that this hardness of heart was in them, as I said before. For he saith in the Acts of the Apostles on this wise. You have always resisted the holy ghost, with stiff necks and uncircumcised hearts and ears. Wherehence arose the stiffeneckednes in the people which was chosen from the whole world beside, who by ten miracles got to be freed from bondage, to whom the law was given, for whose safety the mouths of all the Prophets did contend, for whom Christ become flesh, and to whom he was sent, but because there was blindness over a great part of Israel, till it being adopted, out of the fullness of the nations, entered into the kingdom, and the Lord shut up all of them in incredulity, that all of them might stand in need of the mercy of the Saviour. The sacraments of which divine counsel, & mystery of God's majesty, even he which for persecutions & blasphemies deserved not to be termed a vessel of election, shortly touching (for howsoever by the multitude of revelations he knew them, yet he was feign to yield in regard of his human weakness) in admiration crieth out, OH the depth of Gods most rich wisdom and knowledge! confessing furthermore, that his paths and counsels were unsearchable. Therefore whensoever there ariseth any question amongst us concerning such things, let us wonder, and holding this still for certain, that there is no injustice with God, if that whereof there is doubt, be a thing exceeding our understanding, and our capacity cannot reach into the depth of it, let us confess it to remain in that fullness of the justice, mercy, and foreknowledge of God, without any breach of his justice. Lest disputing of the high secrets of Gods will, otherwise then the pitch of our estate will permit us, we forsake the justice of God, and coveting to build up our own, fall down headlong into the bottomless gulf of disobedience.   
FINIS.