dead should raigne at the right hand of God make intercession for vs. So Christ as he is the Mediatour is the first and principall effect of Gods predestination 1. Pet. 1. from whom all other things flow as Peter also testifieth of that immaculate and vndefiled Lambe by whose precious blood we are redeemed that he was made manifest in the last times for the faithful sake being fore ordained before the foundations of the world were laid Notably Augustine De praedest sanct cap. 15. He being one was predestinated to be our head we being many were predestinate to be his members Hereby also appeareth The proper cause of Christs sending and suffering was the saluation of thâ— elect onely that the proper cause of the sending and suffring of the son of God was the saluation of the elect and therfore as touching the purpose of God the effect of the sending and suffring of Christ that he was properly sent and suffered onely for the elect For vnlesse hee had been ordained a Mediatour for the elect there was no cause why he should come in the flesh much lesse why he should expose himselfe to the most shamefull death of all An other effect of election as wee said is vocation Vocation the second effect of election Rom. 8. 2. Tim. 1. whereby the predestination of a man now beginneth to be fulfilled and made manifest For whom hee hath predestinated he calleth saith Paul And elsewhere He hath called vs with an holy calling not according to our works but according to his owne purpose grace Vocation twofolde which was giuen vs in Christ before the world Where he plainely setteth downe vocation to be the effect of the giuing of grace from euerlasting that is of predestination But that it may be vnderstood what what maner of calling that is we must distinguish between external internall calling Externall vocation twofold Naturall Psalm 19. Again the externall is there natural or else supernaturall That is to bee vnderstood of the former which the Psalmist singeth The heauens declare the glorie of God and the firmament sheweth his handy worke There is neither speech nor language Rom. 2. where their voice is not heard And Paul writeth to the Romanes that the inuisible things of God to wit both his eternall power and also deity are perceiued by the creation of the world Acts 14. to this end that men may be made without excuse And elsewhere he left not himselfe without witnesse by doing good and giuing from heauen fruitfull seasons This testimonie of nature neuer ceaseth to declare the goodnes and power of the Lorde but by perpetual preaching sheweth the maiestie of the maker of it Supernaturall Yet because our eares are deafe at the voice of nature so that we do not heare profitablie the things wee be admonished of â—he doctrine of the law and the Gospell hath been added â—nd ministers of the word and grace haue been instituted by whom in season and out of season faith and repentance are preached as it falleth out to all elect and reprobates seeing they are mingled one with another and cannot nor ought to bee seuered by the iudgement of men Matth 22. The Lord speaketh of this calling that manie are called but few are chosen For all obey not the Gospell Esay 53. 65. Rom. 10. The inward calling that heare it For Esay saith Lord who hath beleeed our word all the daie long I haue stretched forth my hands to a rebellious and gaine saying people Therefore the inward and effectuall calling vnto Christ remaineth which is proper to the elect To whom it belongeth Rom. 8. which Paul termeth a calling according to the purpose of God We know saith he that to such as loue God all things worke for the best euen to such as be called according to his purpose And this calling is nothing else than a certaine diuine inspiration of grace What it is whereby a man is mooued to assent vnto and obey the Gospell that is to beleeue and repent And this vocation is made partly by the word How it is done partly and principally by the inspiration of the holy Ghost who inwardly inlighteneth and moueth the hartes Neither be al called at one time but some at the first houre When men are thus called Matth. â—0 August de praedest sanc cap. 3. some at the eleuenth houre of the day as it pleaseth God to dispense in them his grace The description propounded Augustine confirmeth where he largely handleth this matter That vocation saith he according to the purpose of God belongeth not to all that be called Cap. 16. but to the elect onely These God calleth to make them members of his sonne not by that calling whereby they were called that refused to come to the mariage but by that calling whereby a beleeuer is made Vnto which calling who so appertaine Cap. â— they be all taught of God and none of them can saie I haue beleeued that I might bee thus called for the mercy of God hath preuented him whereby hee is so called that he might beleeue For all that bee taught of God come to the sonne because they haue heard and learned of the father This schoole is farre remoued from the vnderstanding of the flesh wherein the father is heard and teacheth that men may come to the sonne neither dealeth he with the care of the flesh but of the heart Hereupon surely when the Gospell is preached Ibid. Aug. Marke this some beleeue not yea gainesay it For they that beleeue the preacher outwadly speaking within heare of the father and learne but they that beleeue not outwardly heare but within do not heare nor learne that is it is giueÌ„ to them to beleeue Ioh. 6. and is not giuen to the other because no man saith he commeth vnto me vnlesse the father that sent mee drawe him Which thing afterward is spoken more plainely No man commeth vnto me To be drawne what it is except it be giuen him of the father Therefore to be drawen of the father to Christ as also to heare and learne of the father that a man may come to Christ is nothing els than to receaue a gift of the father whereby he may beleeue in Christ These are the wordes of Augustine the chiefe of the soundest fathers But here we must beware of a fouresould error Foure errors The first of the Pelagians first of the Pelagians whereby they aduauncing themselues against grace and setting their face against heauen said that a man hath such strength that as of himselfe he is able to beleeue and to worke well so that the will of God be preached Aug. ad Quod vuli Deum haer 88. Faith and repentance are wrought in men by God Ioh. 6. and hereto only he is holpen of God by the law the doctrine of the Gospel that he may learne what
walke in their owne waies Surely God left not himselfe without witnesse among the Gentiles Acts. 14.16 by doing them good and giuing them from heauen raine and fruitfull seasons filling mens hearts with foode and gladnesse which all continually preached the clemencie of the free giuer Notwithstanding the Apostle affirmeth that the mysterie Colos 1. Rom. 16. whereof wee speake was kept secret in the ages and generations that are past And of old the mercie of the Lord which is not wanting in any generation was set out vnto all nations by the testimonies of nature but the doctrine of the Law and Prophets directed none but the house of Iacob and some few other who laboured to haue part in the calling of the Gentiles which should come at the length The third thing that seemeth worthie of consideration here is this The 3. admonition The word is preached alike but all profit not thereby and they that doe haue not the like measure of grace Ioh. 5. that albeit by the ministers of the word and of the grace of God the one truth and the same grace is preached to all and the same exhortation is vsed yet the like fruit followeth not in all For some profit by the hearing of the Gospell others doe not nay they be hardened and all that profit attaine not to the same measure of increase Whence commeth so great vnlikenes but from the vnequall grace of the caller No man commeth vnto me saith the Lord vnles the father draw him Euery one that hath heard and learned of the father commeth to mee And if all that haue heard and learned of the father The Lord must be our teacher or els we cannot learne come we gather with Augustine de praedest sanct cap. 8. that euery one truly who doth not come hath neither heard nor learned of the father For this schoole as the same man notably saith is farre off from the senses of the flesh wherein the father is heard and teacheth that men may come to the sonne There is also the sonne himselfe because he is his word through which he so teacheth neither dealeth he with the eare of the flesh but of the heart 1. Cor. 3. He onely must giue encrease or else all is in vaine But we heare also the Apostle saying Wee are Gods husbandrie and Gods building And Paul planteth Apollo watereth but neither he that planteth nor he that watereth is any thing but God who giueth the increase From him is the beginning the progresse and the accomplishment of euery good worke Phil. 1. 2. He must begin to build vs and he must finish the worke as the Apostle saith He that hath begun in you this good worke will make it perfect vnto the day of Christ Iesu And againe It is God who worketh in you to will and to do And least peraduenture a man should aske why are these speciall benefits of grace giuen to some and denied to others he addeth in the same place Gods good pleasure is the cause that some haue grace giuen them others haue not that he doth so of his good pleasure To which sentence the words also Colos 1. doe manifestly giue testimonie where Paul saith that the mysterie kept secret from all ages is now reuealed vnto his Saints to whom it pleased God to make it knowne As if he should say that no not at this present is this mysterie made manifest to all and euery one but vnto the Saints of God that is to the Apostles and to such who by their meanes haue beleeued And least thou should aske why it hath been and is reueiled daily to his Saints and not to the rest he addeth straightwaies to whom he pleased as Theodorite and Theophilact haue well considered in the exposition of this place By all these things it is very plaine that the workes and gifts of the diuine grace are neuer bestowed alike vpon all A threefold calling but differ very greatly For wee see a three-fold calling One generall of all by the voyce of nature which neuer ceaseth an other speciall by the voyce of the Gospell which also alreadie is made common to all since the Gospell is preached in the New Testament to euery nation and thirdly whereby the elect are called whereof it is said Rom. â— Whom he hath predestinated them also he called not verely with that calling saith Augustine De perseu sanct lib. 1. cap. 16. whereof it is said Many are called few are chosen but with that whereunto whosoeuer belong they are taught of God Neither can any one say I haue beleeued that so I may be called because the mercie of God preuenting him he is so called that he might beleeue and none of these perisheth For whatsoeuer the father hath giuen me saith the sonne commeth vnto me and I will lose none of them Of this varietie of the grace and gifts of God soundly and plenteously intreateth the author of the bookes of the calling of the Gentiles whose words among other are these lib. 2. cap. 3. The height of the rich wisedome and knowledge of God whose iudgements are vnsearchable and his waies past finding out hath alwaies so tempered mercie and iudgement that by the most secret will of his eternall counsell he will not haue the same and like measure of his gifts to bee in all throughout all generations and among all men For he hath after one maner benefited those whom he thought meete to know him by the testimonies of heauen and earth and another way those for whom he would prouide not only by the seruice of the elements but also by the doctrine of the Law the oracles of the Prophets the signes of miracles and the workes of the Angels But what should be the cause or the reasons of these differences vnder the same grace while the Scripture is silent who shall speake saith he Let men with patience and quiet mindes be ignorant of a secret so farre from the thought of man wherein the knowledge of Paul the Apostle passeth from disputing to wondring Let a fuller handling of this argument concerning calling which whether it worke in euery man or people and among men generally is appointed from aboue and greatly to bee considered be fetched from the same author who was a man as the verie matter sheweth and Erasmus in his preface iudgeth diligently exercised in the sacred Scriptures and of a sound and sharpe wit CHAP. VII Testimonies of the old Testament are examined LEt vs proceede to the places of the olde Testament First the promise is cited Gen. 3. Gen. 3. The seede of the woman shall breake the serpents head This promise is to be taken saith this disputer of whole mankind and of the whole repayring of the whole kind Thes 33. But this disputer is farre wide extending the blessing which is proper to the Church vnto strangers for the sonne of the virgin The breaking of the Serpents head by Christ
plaine to euery one by the text that that vpbraiding pertaineth not to true beleeuers whose faith is effectuall by loue but vnto false Christians who hereby that they shew not their faith by works doe sufficiently declare that they are not indued with true faith but are blind and see nothing Certainly it is plaine deceit willingly to confound together those two most diuers sorts of men which Peter purposely seuereth and not to regard what agreeth fitly to either First vnto those that are truly conuerted and indued with a liuely faith in Christ belongeth that setting out of grace that the diuine power hath giuen vnto them all things belonging to life and godlines that they are called to glorie and vertue that they haue obtained great and precious promises and are made partakers of the diuine nature being escaped out of corruption in the world These things are spoken of them who had obtained like precious faith with Peter and his like which surely cannot be spoken of them who haue only an historicall and dead faith that is the faith of deuils and not of Christians Secondly by way of exhortation he carefully seuereth a liuely and a dead faith that they who haue a liuely faith doe shew it by workes and by adding to faith vertue to vertue knowledge to knowledge temperance long suffering godlines loue are not found idle and vnfruitfull in the knowledge of Iesu Christ Contrarily he pronounceth them blinde and such as see nothing but haue forgotten their purging from their old sinnes who haue not good workes Where now by Antithesis he directeth his stile against hypocrites and false Christians Iames 1. and 2. who as Iames painteth them out are hearers onely of the word and not doers deceiuing themselues and seducing their owne hearts And albeit they seeme religious yet their religion is meere vanitie and their faith dead But what is this to the true beleeuers are they therefore in danger of damnation because hypocrites perish in their vanitie Nay it is so farre off that the Apostle should teach that the true beleeuers are damned that contrariwise hee witnesseth that such as bee fruitfull in the knowledge of the Lord doe more and more confirme their vocation and election and that it shall come to passe that they shall neuer fall but haue a plentifull entrance into the kingdome of heauen That whcih is beside obiected out of 1. Pet. 2. that the reprobates also were laid vpon the corner stone Christ The 7. place 1. Pet. 2. we simply deny as being farre from Peters words who writeth of the disobedient Iewes who were offended at Christ that they were * Ad hoc positos esse non dicit impositos Christo The 8. place Gal. 3. 5. ordayned to this he doth not say that they were laid vpon Christ Out of the Epistle to the Galathians two places also are cited as that chap. 3. Paul warneth the Galathians Are ye so mad that when ye haue begun in the spirite ye would now end in the flesh Haue ye suffered so many things in vaine Also chap. 5. Therefore stand in the libertie wherewith Christ hath made vs free and be not intangled againe in the yoke of bondage Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing ye are made voide of Christ as many as are iustified by the law are fallen from grace Of these words it seemeth to follow that they may be reprobated who haue been redeemed and set at libertie by Christ and who were truely iustified and regenerated and ingraffed into Christ as liuely members Expos epist. ad Gal. First I answere that it is not manifest that the Galathians fell away finally nay in the iudgement of Augustine they had not yet fallen or yeelded to the seducers but were wauering and did not fall away But yet not to contend about that whereabout I see interpreters disagree this is certaine that if they were already caried away with the error of the false Apostles Cap. 5.10 yet they erred not finally according to the saying of the Apostle J am perswaded of you in the Lord that ye will not be otherwise minded Whereupon also hee saith not flatly ye haue suffered so many things in vaine but by way of correction addeth which thing Huber of purpose concealeth if yet in vaine signifying that he is perswaded of better things and such as accompanie the saluation of the Galathians although he speake very sharpely to reproue them Question Why then doth he so intreate them as men that be in the extreame danger of saluation Answere Because those horrible euils which those seducers labour to insnare them in were greater than could be vttered and that sharpenes was good for the Galathians to keepe them in the doctrine of faith by the consideration of destruction Secondly the consequence of the propounded argument is denied which Huber would faine seeme to proue three waies First because some beginning in the spirite doe ende in the flesh The Syllogisme will be thus They that begin in the spirite are iustified and redeemed But some beginning in the spirite are reprobated because after they haue begun in the spirite they end in the flesh Therfore some of the number of reprobates were iustified and redeemed Here the Maior taken vniuersally is denied therefore the conclusion is of pure particulars The Maior is true onely of such as haue the spirit of iustification and regeneration But God doth not suffer those who haue so begun in the spirit to end in the flesh Phil. 1. but he maketh perfect in them his own good worke vnto the day of Christ Iesu Notwithstanding many begin in the spirit How many begin in the spirit as far forth as they professe the doctrine of the spirit or of the Gospell touching free iustification by Christ or else haue receiued also some spirituall gifts who whiles they returne not from their errors repugnant to the Gospell whereinto they fell or otherwise by their vnthankefulnes are depriued of those gifts of the spirit are said to bee perfected in the flesh whereas they began in the spirite His second proofe leaneth on the saying Haue ye suffered so many things in vaine But the Maior is false vniuersallie taken namely this That whosoeuer suffer for the Gospell in vaine they are reprobates hauing once receiued the grace of iustification 1. Cor. 13. For it may be as the Apostle witnesseth that they who haue not charitie and therefore neither true faith and iustification may yet suffer aduersitie but all in vaine Thirdly thus he proueth it As many as be of the works of the Law or would be iustified by works are subiect to the curse But some redeemed from the curse of the Law do fal againe into the Pharisaicall error of the righteousnes of workes Therefore some once redeemed are againe insnared in the curse Here the answere vnto the minor is manifest that they who are truely made
grace must be preached to euery creature Mark 16. but the enioying of it abideth with the vniuersalitie of the beleeuers wherein there is no difference of Iewe or Gentile Rom. 3. maister or seruant male or female but the righteousnes of God is in all and vpon all that beleeue But they that beleeue not shall not see life Iob. 3. but the wrath of God abideth on them And this is enough that thou maiest safely and oughtest to beleeue that Christ dyed for thee and thy saluation because we are commaunded all to repent and beleeue the Gospell hauing this promise added that he that beleeueth and is baptized shall be saued he that beleeueth not shall be damned The aduersarie cauilleth Huber thes 83. that it is not sufficient for vs to say that we must beleeue that Christ profiteth all men who beleeue in him for straightwaies is asked what shall I beleeue What is promised vnto me before I beleeue What Thou hast the rule of faith the Apostles Creede and doest thou not know what thou oughtest to beleeue And as touching the promise it is true that vnles a promise goe before faith cannot follow seeing faith commeth by hearing the promise I say therefore that the grace of God saluation and eternall life in Christ are promised to a man not as yet beleeuing but conditionally if he shall beleeue Luther Here Luther in Gen. 48. If thou beleeuest thou hast if thou wilt not beleeue thou shalt haue nothing For so much thou hast as thou doest beleeue If thou beleeuest now thou canst doe and possessest all things but if thou doest not beleeue thou hast nothing CHAP. XIIII A discussing of the fift absurditie FVrthermore the first absurditie raised vp by this contentious quareller is this that by the deniall of vniuersall redemption as he vnderstandeth it that is by the not graunting of the vniuersalitie of grace and saluation by Christ in all and vpon all without any difference of faith or vnbeleefe elect or reprobates there followeth the abrogation of the whole ministerie of the Gospell because no man can know if we credite him what must be preached to any man Is it euen so But we see Christ and his Apostles from whom we must draw the patterne of sound doctrine What must be preached to whom and how Ioh. 9 41. Luk 14 47. Act. 2.38 10.43 to follow this way of teaching that they reproue all of sinne they exhorte all to repentance and faith they lift vp consciences afflicted with the feeling of sinne and terrified with the feare of iudgement by the promises of the Gospell contrariewise they affray with the Lawe secure persons and briefly they open to the beleeuers Rom. 1.2.3 and shut to the vnbeleeuers the kingdome of God These authors if wee will imitate and wee must bee thereto willing we shall know What is to diuide the word aright what to whome and how we must preach and making choyce betweene careles persons and them that are pricked in their hearts we shall preach grace and remission of sinnes vnto them who acknowledge themselues to haue sinnes and doe desire to be deliuered from them but vnto them who securely goe on in sinnes we shall propound the Lawe that by the curse they may be terrified and brought by this meanes vnto the feare of God This is to diuide the worde of God rightly that God may bee acknowledged both mercifull vnto them that confesse their sinnes and beleeue in his sonne and also angrie with careles persons and so euery one may learne to feare God and to leane vpon his mercie which he hath declared in the sending of his sonne This difference not obserued it commeth to passe that they who were to bee comforted by the Gospell are crucified by the Lawe and they who were to bee terrified by the Lawe Tom. 2. fol. 123. tom 4. fol. 104. are hardened by the Gospell as Luther doth very well aduise vs of all these things in Gen. 18. and vpon that saying of Matthew chap. 9. Be of good comfort sonne thy sins are forgiuen thee Where also among other things he noteth that Christ offered the Gospell to the man afflicted with the palsey but reproued the Pharisees for blasphemers and wicked men Why saith he thinke ye euill He doth not say to the man sicke of the palsey why doest thou thinke euill Nor to the Pharisees Be of good comfort c. most rightly cutting the word of God Not our opinion but our aduersaries disturbeth the order of preaching aright Here now let it bee considered whether doctrine disturbeth this order Ours whereby out of the commaundement of God all are commanded to repent and beleeue and to all and euery beleeuer is preached forgiuenes of their sins from God for the merits of Christ as often as by a true faith they imbrace the promise of the Gospell but contrariwise to all vnbeleeuers and hypocrites is denounced that the wrath of God and eternall condemnation doe so long abide vpon them as they continue to be such men Or els the doctrine of Huber rather Thes 60. who being caried away in the chariot of contention through vaine paradoxes preacheth to all men as well to secure as to the afflicted as well to vnbeleeuers as to beleeuers that all iudgement and wrath of God is in verie deede truly and properly taken away and remoued who vndoubtedly auoucheth that all men together are freed from all sinne Thes 65. and that whole mankinde in very deede without exception of any one is receiued into the grace and bosome of the father by the death of his sonne Who also affirmeth that righteousnes and the worke of saluation by Christ pertaineth to all them that were lost in Adam Thes 46. and defendeth with as great contention and impudencie as his wit and stile will yeeld him Thes 270. that al reprobates as well as any other whomsoeuer are saued by him Wherefore let him rather acknowledge his owne fault then so boldly blame other men He obiecteth If the grace of God pertaine not to all Obiection Thes 475. sequent with what mouth with what forehead dare the minister and preacher of reconciliation in publishing the Gospell call all and euery one to the grace of God Jf he inuite all promise to all exhort all to repentance he shal lie because grace belongeth not to all by this supposition and vnto whom the promise grace doe not belong they also neither ought nor can possiblie beleeue Answere I answere that in this argument diuers things are mingled together the commandement of repentance that is the inuitation to conuersion and faith and the promise of grace Therefore a distinction is needfull The commandemēt of faith and repentance bindeth all Mar. 1. As touching the precept of conuersion and faith that bindeth all men simplie according to the saying Repent ye and beleeue Wherefore no lye shall here bee committed
things he ought to do hope for So according to their opinion that should only be the calling of God which is outwardly made by the word As though hee did discerne such as heare the Gospell from such as beare not and not rather the beleeuers froÌ„ such as beleeue not who said No man commeth vnto me vnlesse it bee giuen him of the father And in many places the Scripture teacheth that faith and conuersion what good worke soeuer we haue flowe from God Lament 5. Turne vs vnto thee O Lord and we shall be turned saith Ieremie Ierem. 31. Eze. 36. And it is promised in the Prophetes that the time shall come when God will write his law in their heartes and giue them a newe hart a fleshy hart and take away their stony that he will put a new spirit and the feare of him in their hartes and make vs to walke in his precepts In the Gospell also the Lord speaking of the fruit of righteousnes testifieth that we be able to do nothing without him Ioh. 15. Again ye haue not chosen me but I haue chosen you and I haue appointed you to bring forth fruite and that your fruite should remaine 1. Cor. 4. And Paul saith what hast thou that thou hast not receiued If thou hast receiued why doest thou boast as though thou hadst not receiued And expressely the same man affirmeth that repentance is the gift of God 2. Tim. 2. Gal. 5. Ephes 5. As he also reckoneth faith and all good workes to be the fruits of the spirit He testifieth also that we are created in Christ Iesus vnto good workes which God hath prepared that we should be exercised in them Ephes 1. And to take away all doubt he plainely writeth that we are elected before the foundations of the world were laid that we should be holy and blameles Therefore also the Church praieth both for Infidels and such as resist the doctrine of the Gospell that they may be conuerted vnto God also for the faithfull that they may grow in saith and perseuer therein For the things that he hath commanded to be done would not be requested of God except it were his free gifte that they were done The 2. error of the Semipelagians Other men albeit they confesse that good works and faith also according to the growth of it bee of God yet they will haue the beginning of faith to come of vs as if faith were not giuen vs of God but onely increased of him in vs by the merit of our beliefe or of our good wil and so the good will of a man should bee the cause of Gods grace and not grace the cause of our will This opinion Prosper and Hilarie attribute to the Semipelagians Epist. ad Aug. Tom. 7. or the reliques as they cal them of the Pelagian heresie And Augustine himselfe was sometime in this error as when he saith I hat we beleeue it is ours but that we do good Expos ad Rom. it is his who giues to the faithfull the holie Ghost And a little after To beleeue and to be willing is ours but to giue to the beleeuers and willers power to worke well by the holy Ghost that is Gods But he acknowledged afterward this error Lib. 1. cap. 23. passim lib. de praedest sanct and amended it in his retractions and elsewhere where he sheweth at large that not onely faith increased but also begunne in vs is Gods gift the grace of the caller preuenting our wil that we may be willing according to the sayings who first gaue to him he shal recompence him because of him Rom. 1â— Paul 1. and through him and in him are all things To you it is giuen not onely to beleeue in him but also to suffer for his sake He saith simplie to beleeue not more perfectly to beleeue Rom. 12. Like as that is to the Ro. God hath distributed to euery one a measure of faith Also to the Ephe. Yee are saued by grace through faith Ephes 2. and this is not of your selues it is the gift of God that is eueÌ„ that which I said through faith is not of our selues but is the gift of God The same Apostle saith we are not fit to thinke any thing 2. Cor. 3. as of our selues then not so much as to beleeue because to beleeue is nothing els than to thinke with assente To beleeue what it is Also chap. 4. of the 1. Epistle What hâ—st thou that thou hast not receiued and if thou hast receiued why doest thou brag Phil. 2. as though thou hadst not receiued Expressely also it is said of the will that God worketh in vs both to will and to performe of his good will his doubtles and not ours Therefore it remaineth firme that the will is preuented of God and that from him it is in â—â—â—led into vs that we doe beleeue Obiection But thou wilt say Gods giftes are giuen to such as pray and prayer presupposeth faith Therefore man of himselfe bringeth faith at the least the beginning of it that he may be capable of grace and the giftes of God Answere But the Maior is particular seeing God giueth some things euen to them that pray not as the beginning of faith other things no otherwise than by prayer And thus Augustine answereth this doubt chap. 16. de bono perseu alijs locis The 2. error of the Papists works of preparation Thirdly there be inuented of certaine men works I know not what morally good whereby a man before faith and repentance prepareth himselfe to grace yea deserueth grace de congruo of conueniencie as they speake And that would they prooue by the example of Cornelius who was endued with the knowledge of Christ while the Lorde respected his prayers and almes By these mens opinion that wicked sentence is maintained Aug. de praedest sanct cap 2. con 2. ep Pelag. lib. 1. cap. 19. which Pelagius himselfe in his episcopall iudgement in Palestine condemned albeit with an hypocriticall heart to wit that the grace of God is giuen according to our deserts Beside when the Apostle saith who hath seuered thee What hast thou that thou hast not receiued by these mens opinion I may say my worke doeth seuer me my endeuour Ephe 2. Heb. 11. and merite What that the scripture teacheth that we are all dead in offences sinnes before faith that without this it is impossible that we or our workes should please God Tell me I pray what good will had Paul and not rather a great wicked wil that breathing forth slaughter went forward destroying Christians in the horrible blindenesse of his minde By what merites of his will by what preparation of works did God conuert him from these euils to faith In like maner how many enemies of Christ dayly are drawen of a suddaine by the secert grace of God to Christ Lastly the