The first Chapter. Of Predestination. Vpon the ninth chapter to the Romans, at the latter end of the chapter.
1 LEast in disputing our talke might straie too farre, which might easilie come to passe, in so large a féeld of Gods predestination, the tract wherof is verie intricate, all that we mind to saie, wée will diuide into foure principall points; that is to wit, 2 I will first diligentlie search out the nature and definition thereof. Secondlie, what are the causes of it; for nothing can perfectlie be knowne, which is not knowne by causes. Thirdlie, what are the effects, which predestination bringeth foorth in men; for there are manie things, which by their effects are most plainlie vnderstood and perceiued. Lastlie, whether the power or force thereof be such, that it bringeth vnto men necessitie; and whether it either taketh awaie, or hindereth the libertie of the will of man; and whether it may be altered or changed. These parts being diligentlie discussed, we will then make an end of this discourse. And yet will I not promise of this matter to speake all that were to be spoken; for there are infinite things, which come to their mind that consider of this matter: onelie those things will I touch at this present, which shall séeme most necessarie, and are in greatest controuersie; which being so compacted, it shall not be hard for others, to gather else-where to themselues much more matter. But before we go to the definition of predestination, I am to dispatch two matters. The one is, 3 whether it stand with true christian religion, either to dispute or to preach of predestination; least that if it be not lawfull, we should séeme to doo wickedlie. The other, forasmuch as the Logicians teach, that the question, whether a thing be or no, naturallie goeth before that question, whereby is demanded, what a thing is; that we breake not that order, let vs first consider, whether there be anie predestination or no; to the end we may afterward the more safelie define it.
As touching the former question, this is to be v⟨…⟩rstood; that there are sundrie elections of God. For there are some, 4 which serue for the executing of some certeine office, as to a kingdom, or to an apostleship: and others there are, vnto eternall life. And these elections are sometimes separated asunder; for it happeneth oftentimes that he which is chosen vnto a kingdome, is not straitwaie chosen vnto eternall life: which also happeneth of the apostleship, as in Iudas. Howbeit, 5 sometimes they are ioined togither; so that whereas wée speake of temporall election, wée may also vnderstand that the same is ment of the eternall. And after this sort Paule saith; 6 that he was called to be an apostle, and seuered from his mothers wombe, namelie to the apostleship, and preaching of the gospell: and yet togither therewithall he vnderstandeth, that he was predestinate to eternall saluation. Christ also said, 7 that he had chosen his disciples, to go and to bring foorth fruit, and that their fruit should remaine: and yet togither therewithall, He commandeth them to be of good comfort, 8 for that their names were written in heauen. There is therefore, betwéene these elections a great difference; and there is also betwéene them a great coniunction: so that oftentimes the one is taken for the other. So Paule, by his woonderfull wisedome, transferred vnto spirituall things those temporall things, 9 which séeme to be prophesied of Iacob & Esau in Genesis and Malachie.
10 2 Now, as touching this latter election, I sée there haue béene manie, that haue iudged this disputation is not méet to be touched; whose reasons, Prosperus, and Hilarius bishop of Orleans, sometimes disciple vnto Augustine, doo plainelie declare in the two epistles which are prefixed vnto the bookes of the predestination of saints; which epistles were vpon this occasion written, that when Augustine writing against the Pelagians, touching the grace of Christ, had oft in his books vrged manie things of predestination; manie of the brethren in France, and not of the meanest sort, were sore troubled and woonderfullie offended. For they affirmed that by this doctrine, is taken awaie from such as are fallen, an indeuour to rise againe: and to such as stand, is brought a slouthfulnes. For that they iudged, that diligence should be in vaine to either part, when as by the predestination of God it was alreadie determined of them, that they being reprobate could not be restored againe; and that they being elect could by no meanes fall awaie: and yet could not kéepe a constant and firme course, for as much as they were vncerteine of their predestination. Therefore, séeing by this doctrine, industrie is taken awaie, and onelie a certeine fatall necessitie dooth remaine; it is much better that this matter be left vnspoken of. They adde moreouer, that it is superfluous, to dispute of that which cannot be comprehended. For it is written; Who hath knowne the mind of the Lord? 11 Or who hath beene his counseller? So that their iudgements was, that it should be taught, that God of his goodnes would haue all men to be saued: but in that all men are not saued, it hereof commeth, bicause all men will not be saued, & this (saie they) is a safe doctrine.
But on the other side, this doctrine of predestination, taketh awaie all the force and vse both of preachings, and also of admonitions and corrections. For if there be appointed a certeine number of the elect, which can neither be diminished nor increased, then shall preachers labour in vaine. For if the determination of God be immooueable, then shall there be an vnserchable confusion betwéene the elect and the reprobate; so that none of this sort can go to the other, nor none of these other passe ouer to them & so in vaine and vnprofitable shall be all the labour and trauell of such as are teachers. This doctrine also séemed vnto them new; bicause the old fathers had written as touching this matter, either nothing at all, or verie little; or else intreated of it after another sort. And for as much as, euen vnto Augustines time, the church had without this doctrine, defended the doctrins of faith against heretikes, they also could euen then be content to want it: for they affirme, that such as teach this, doo nothing else, but call men backe to an vncerteintie of Gods will: which is nothing else, but to driue men vnto desperation. All these things were obiected vnto Augustine; which if they were true, then should we rashlie, and without aduisement take in hand the treatise of this matter. But the reasons, 12 with which Augustine defendeth himselfe, may also mainteine our purpose: wherefore those things which we intend in this place to speake of, we will bréefelie gather out of two bookes of his; the one wherof is intituled, De bono perseuerantiae: in which booke, in the 14. 15. and 20. chapters, he confuteth those obiections, which we haue now made mention of; the other is intituled, De correptione & gratia; where in the 5. 14. 15. 16. chapters he intreateth of the selfe-same thing.
3 First of all he maruelleth, 13 that those men should thinke, that the doctrine of predestination should subuert the profit and commodities of preaching; especiallie, séeing Paule the teacher of the gentils, and preacher of the whole world, dooth in his epistles, both oftentimes, and also plainelie and purposelie vrge that doctrine; as in the epistle vnto the Romans, vnto the Ephesians, and vnto Timothie; yea and he saith, that Luke also in the Acts of the apostles, and Christ himselfe in his sermons maketh mention thereof. For Christ saith: Whom my father hath giuen me, those can no man take out of my hand; and, that Manie are called, and few are elected. And in the last day he saith, that He will answer vnto the godlie, Come ye blessed of my father, possesse yee the kingdome, which was prepared for you from the beginning of the world. And, 14 He giueth thanks vnto the father, for that he had hidden those things from the wise men, & reueled them vnto babes; bicause it was his pleasure so to doo. In another place also; 15 I knowe (saith he) whom I haue chosen. Againe; Ye haue not chosen me, 16 but I haue chosen you. And if Christ and the apostles, haue in their sermons oftentimes made mention hereof; 17 no man (saith he) ought to doubt, that this doctrine is against the fruit and commoditie of preaching. He affirmeth also, that It followeth not, that although our will, saluation, and good works, 18 depend of the will and appointment of God; therefore we should cast awaie all our diligence, endeuour, and care. For Paule, when he had said, that God worketh in vs both to will and to performe; yet ceased not to giue good counsell. And when he had written vnto the Philippians, that God who had begun in them, would accomplish the worke, which he had begun, that they might be blamelesse in the daie of the Lord; in which words he attributeth vnto God both the beginning and successe of good works: yet in the selfe-same epistle, he woonderfullie exhorteth them vnto holines.
Christ also commanded his apostles to beléeue, and yet on the other side he saith; 19 that No man can com vnto him, but he whom the father shall drawe. 20 He also saith; He which hath eares to heare, let him heare. And yet God saith in the scriptures, 21 that He would giue them an hart from aboue to vnderstand, eies to see, & eares to heare. Wherefore these things are not repugnant one to the other; namelie, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at Gods hands onelie; and that we also must put our care and endeuor to liue vprightlie and godlie: for as we haue before said, the holie scriptures teach both. Moreouer, 22 if for this cause, we should denie predestination, séeing after the selfe-same maner, the fore-knowledge of God is certeine, and can not be deceiued; shall we therefore denie, that God fore-knoweth all things, if peraduenture there be some which may be offended with this doctrine? 23 And in his booke De bono perseuerantiae, the 15. chapter, he bringeth an example which happened in his time. He saith, that in the same monasterie that he was in, was a certeine man of a loose life, who when he was admonished of his fault, was accustomed to saie; Such a one shall I be, as God hath fore-knowne me. And when he so spake (saith Augustine ) he spake indéed the truth; but although his iudgement was true, yet became he euerie daie woorse & woorse: at the last also he saith, that he returned to his old vomit; howbeit (saith he) what maner of one he shall in time to come be, God onelie knoweth. Though this man abused the truth, 24 yet will not therefore anie godlie man denie, that God fore-knoweth all things. And that this fore-knowledge of God, is no let vnto good works, Christ declared, when he commanded his disciples to praie, 25 when as yet in the meane time, he plainlie told them, 26 that God knew right well what they had néed of. So then, 27 fore-knowledge of God dooth not call vs backe from desire to praie: for the things profitable and necessarie, which God hath decréed to giue vs, he hath decréed to giue them by this meane.
They also are deceiued, which thinke that this doctrine is an vnprofitable doctrine; yea, their sight is but small, and they vnderstand not the profite thereof. Vnto the godlie it is verie profitable, to the end they should not put anie confidence, either in themselues, or in anie other men; but should fixe all their whole hart and confidence in God alone. Which thing vndoubtedlie, none can trulie and from the hart doo, but those which are fullie persuaded, both that their saluation, and also their good works depend not vpon themselues, but of God. No, 28 we cannot acknowledge the gifts of God, except we vnderstand from what fountaine they spring. But that fountaine is the frée purpose, and mercie of God, giuen vnto them, whom he hath elected before the constitution of the world. He which séeth not this, séeth not the goodnes of God towards him. By this doctrine may men be brought, 29 not to glorie in themselues; but in the Lord: which they cannot doo, that ascribe vnto their owne frée will that little, whatsoeuer it be; for the which they saie they are chosen of God: for they haue in themselues whereof to glorie. Ouer this, the scriptures will haue vs to be mortified, and to behaue our selues lowelie; which thing, nothing more easilie bringeth to passe, than dooth this doctrine. The certeintie also of saluation, which we defend, is by no other means made more manifest. And in the latter epistle to the Thessalonians, 30 Paule willeth vs for this cause, to giue thanks vnto GOD, 31 that we are elected of God: but this can we not doo, vnlesse this also be wholie made plaine and knowne vnto vs. Neither without this doctrine can the grace of God be sufficientlie defended against the Pelagians; for they taught, that the election of God commeth by our merits. 32 Frée iustification also should perish, except we be rightlie taught of predestination. Séeing therefore this doctrine, being soundlie vnderstood, is vnto so manie things so profitable, no man ought to count it vnfruitfull: and sithence it is set foorth in the holie scriptures, it cannot vndoubtedlie be called a new doctrine.
4 But if the fathers, before Augustines time, haue not so diligentlie spoken of it, it ought not to be maruelled at: for the occasions wherefore doctrines were the more diligentlie discussed, and searched out, were new heresies which often sproong vp in the church. And for that before Pelagius time, no man had spoken against the grace of God; there was no néed, that anie man should defend it: but when there arose vp a new error, it was necessarie, that this doctrine should the more diligentlie be examined. And yet did not the fathers, which were before Augustine, alwaies leaue this thing vnspoken of. 33 For Augustine himselfe prooueth that, in the 19. chapter of his booke De bono perseuerantiae. Ambrose vpon Luke saith, that God could, if he would, of vndeuout persons make deuout. And againe he saith, that God calleth them, whom he vouchsafeth; and whom he will, he maketh religious. These things writeth he vpon that place, wherein it is written, that the Samaritans would not receiue Christ. He citeth also Gregorius Nazianzenus, who saith; that God granteth that the faithfull both beléeue the blessed trinitie, and also confesse it. But whereas they quarell that this doctrine is verie obscure, and cannot be vnderstood; but rather bringeth men to be vncerteine of the will of God, he answereth; that indéed it is an obscurenes vnserchable, 34 if anie man go about to séeke out reasons of the iudgements of God, why (other men being reiected) this or that man is chosen. But if so much be taught of predestination, as the holie scriptures doo set foorth vnto vs; those things are not so obscure, but that they might be manifest inough vnto our faith.
35 Neither counsell we, that when a man dooth anie thing, he should deliberate with himselfe of predestination; but rather refer himselfe vnto the will of God, expressed in the scriptures: and that euerie one also ought to haue a trust, that by predestination he is not excluded. Neither is this anie let to preaching, that the number of the elect (as it is in verie déed) is certeine and vnmooueable. For by preaching, we go not about to translate men from the number of the reprobate, into the number of the elect: but that they which perteine to the elect, might by the ministerie of the word be brought vnto their appointed end: which selfe-same ministerie, as vnto the one it is profitable, so vnto the other it bringeth destruction, and taketh awaie from them all manner of excuse. But whether predestination and election vnto saluation, may be sa⟨…⟩ to perteine vnto all men; so that God Will haue all men to be saued, we will afterward in his due place speake of. Howbeit in the meane time Augustine willeth vs not to conceale the truth touching predestination; bicause there vpon hangeth danger, least by mis-vnderstanding thereof, corrupt doctrine might be confirmed. Neither are those, which are of capacitie, to be defrauded, for their sakes which are not able to atteine vnto it.
36 And forasmuch as out of this doctrine, manie consolations may be had, it is indifferentlie to be set foorth, both to the learned, and to the vnlearned; although not alwaies after one maner. For, vnto some, milke is méete; and vnto other some, strong meate. And this selfe-same thing may so aptlie be intreated of, that it may satisfie both the learned and vnlearned. Which Augustine himselfe did wiselie accomplish, who not onlie disputed of this matter against the Pelagians verie sharplie; but also in his homilies and familiar sermons plainelie and expresselie handled the selfe-same thing vnto the people; What (saith he) is more profound than the saieng of Iohn; In the beginning was the word? 37 Or than this other; The word became flesh? In which sentences manie may fall, and perniciouslie erre; and yet notwithstanding, we must not cease to set it foorth both to the learned, and vnlearned; but yet vsing therein a sundrie kind of speach. 38 We ought not so to preach predestination vnto the people of God, as to saie; Whether thou dooest this, or dooest it not, thou canst not alter the determination of God: and if thou be elect, whatsoeuer thou dooest, thou canst not be remooued from saluation: for these speaches easilie hurt weake and vnlearned men. It is the part of an vnskilfull or rather malicious physician, so foolishlie and vnaptlie to applie a medicine, which is otherwise good, 39 that it may be hurtfull vnto health.
But to set foorth this doctrine profitablie, and with fruit; the ends and commodities which we haue before spoken of, ought to be regarded. 40 And let all our spéech be directed to this, namely that they, which are of Christ, ought not to put confidence in their owne power and strength, but in God; and that they ought to acknowledge his gifts, and to glorie in God, and not in themselues, and to haue féeling of the grace & mercie that is giuen them, and that they are fréelie iustified by Christ. Let them vnderstand also, that they are predestinate, to be made like vnto the image of the Sonne of God, into the adoption of children, & to walke in good works; lastlie, to testifie to them the assurance of Gods good-will towards them. Further, 41 euerie thing hath his eares or handels, whereby a man may most aptlie hold it; which if it should be taken by anie other waie, or part, will either fall from the hand, or else hurt him that taketh it. This haue we gathered out of those bookes of Augustine, which we before cited; wherein he answereth to the obiections of Hilarius and Prosperus.
5 Now rest two doubts to be dissolued; first, that they saie, that we appoint a certeine fatall necessitie; secondlie, that they thinke that men by this meanes are brought to desperation. 42 As touching the first, if by fate or destinie they vnderstand a certeine force influent from the stars, and an impregnable connexion of causes, by which God himselfe also is restreined; we (and that not without iust cause) will vtterlie renounce the name of fate. But if by that name they vnderstand the order of causes, which is gouerned by the will of GOD, then can not that thing séeme to be against pietie; although in my iudgement I thinke it best, 43 to absteine from that name, least the vnlearneder sort should thinke, that we approoue the feinings of the Ethnikes. Of this matter hath Augustine excellentlie well written in his fift booke De ciuitate Dei, the eight chapter; Neither by this predestination, are the natures of things changed, as touching necessitie, and hap; as in the treatise of prouidence we haue declared: 44 naie rather, by the effect of predestination, that is, by grace, we are made frée from sinne, and made seruants vnto righteousnes; which seruitude is holie, and in the Lord woorthie to be imbraced. 45 And so far is it off, that by predestination our hope should be broken or diminished, as euen by it, it is most stronglie confirmed. For Paule in the eight chapter of his epistle to the Romans, when he had said; Hope confoundeth not: 46 and had added, that Vnto them that loue God, all things worke to good, confirmeth the same by predestination. For whom God hath fore-knowne (saith he) those hath he predestinate: and addeth afterward; Who shall separate vs from the loue of God? 47 Shall tribulation? Shall anguish, &c? And immediatelie; Neither death, 48 nor life, nor angels, nor principalities, &c. Wherefore we are not by this doctrine driuen to desperation, but rather much more confirmed in hope, and by it is receiued great comfort. 49 And vndoubtedlie, it is much more safe to commit our saluation to the care and prouidence of God, than to our owne iudgement. For we, as we are changeable, would euerie daie, and euerie houre, destroie our selues. But our saluation, forasmuch as it lieth in the hand of God, is most safe and sure. And to conclude, 50 there is nothing that more aduanceth the glorie of God, than dooth this doctrine: wherefore we ought not to flie from this doctrine of predestination. And especiallie, séeing it is a certeine part of the Gospell, which must not be receiued in part, 51 but fullie and wholie; and thus much as touching the first part proposed in the beginning.
6 In the other part we are to consider, whether there be anie predestination; lest we séeme to go about to set foorth and define a thing feined and imagined: 52 not that euer anie haue béene, which openlie, and of purpose, durst denie the predestination of God; but for that there haue béene some, who haue laid such grounds, as those being granted, predestination cannot stand. 53 For some saie, and amongst them especiallie Pighius, that In God is neither anie thing past, or to come; and therefore, he presentlie, that is, alwaies predestinateth and fore-knoweth. And he saith, that We are herein deceiued, that we thinke, that God alreadie, before, and in times past, hath predestinated some. Whereof are gathered manie absurdities; Vnto God (saith he) all things are present, therefore he alwaies fore-knoweth, and predestinateth: and therevpon inferreth, that it lieth in euerie man to be fore-knowne of God, what maner of one he is; and that it is in our power to be predestinate, to be euen such as we our selues will be. But this saieng straieth far from the truth: 54 for although in God, there be no courses of times, neither with him is anie thing past, or to come; yet that creature, whom God fore-knoweth and predestinateth, is not without beginning. Wherefore, séeing it is not coeternall with God the Creator, it followeth of necessitie, that God predestinated the same, before it was brought foorth: for predestination is of the number of those actions of God, which haue respect to another thing. So as we must not flie the eternitie of God; for in it men haue no participation with God the Creator.
This may better and plainlier be vnderstood by the time past. Therefore saie thus; Certeine men are now dead and gone, but vnto God all things are present; wherefore GOD now predestinateth them, and now also is it in their power, how to be predestinated. Here there is none so blockish, but that he séeth the absurditie: for they are not now predestinated, 55 séeing they are alreadie come to an end; neither lieth it in their power, either that the thing, which they haue now receiued be not at all, or how it ought to be. And if their reason be so weake, touching the time past, how can it be firme of the time to come. But leaue we this argument, which neuertheles is most strong; and let vs weigh what the scriptures saie. Dooth not Paule affirme of those twins; 56 Before they were borne, or had doone either good or euill, that it was said; The elder shall serue the yoonger. And to the Ephesians, dooth he not saie, that We were predestinate before the foundations of the world were laid? 57 These places and manie other such like, doo most manifestlie declare, 58 that these men are predestinate before they begin to haue their being; which thing he that taketh fro~ vs, dooth therewithall take awaie from vs one great comfort, which we receiue of this, that we knowe that we are predestinate of God vnto glorie, before all eternitie. But let vs consider to what end Pighius dooth thus wrest these things; forsooth to this end, to confute this; that our dooings are determined and appointed of God, before they be doone. For then he thinketh, that the fréedome of mans will should perish, and men should be left vnder necessitie. This euill he thinketh may thus be remedied, if we saie, 59 that God dooth all things presentlie. But he should haue remembred, that in the prophets, and other scriptures, many prophesies are read, wherein things were determined and appointed, how they should be doone before they were doone. What shall we here saie? Shall we thinke that those prophesies went not before those things which were to come? Christ saith, that It behooueth that the scripture should be fulfilled: wherefore these fond imaginations are to no purpose. These men studie onlie, with their lieng inuentions, to make darke a thing plaine and manifest, as the fish stirreth the mud to hide and saue it selfe.
7 Pighius also goeth on further, and saith, that The prouidence of God hath not prefixed vnto men the time or kind, either of life or death; yea rather (hée saith) that there haue béene manie, which as touching the prouidence of God, might haue liued longer, if they had not either by negligence, or intemperancie shortened their life. For if these things were so determinate (saith he) a murtherer, when he killeth a man, may be excused; bicause he hath executed the will of God. 60 Verelie I woonder that a man being a diuine, could let such an old wiues tale once come out of his mouth. As though the murtherer, when he slaieth a man, hath respect to the pleasing of God. This onlie he regardeth, how he may plaie the théefe, or accomplish his hatred or enimities: for how could he knowe, that this is the will of God, séeing God hath in his lawes commanded the contrarie? Dooth he thinke, that Iudas can be excused of his wicked treason, bicause he had heard the Lord fore-tell his mischéefous fact? 61 Or shall Pharao therfore be excused, bicause God had fore-told that his hart shuld be hardened? 62 Wherfore it is a foolish thing to bring in an excuse of sinnes, by reason of the determination which we affirme to be in God. But Pighius addeth also an other argument; If our dooings (saith he) should in such sort be determined by God, then shuld all our care, diligence, and indeuour be taken away: for what might it profit (saith he) to auoid théeuish and dangerous iournies, or sailings in the winter, or surfettings, or vnholsome meats, if both the kind, and time of death, and such other like, be alreadie certeinlie appointed of God?
Here commeth to my mind, that which Origin hath in his second booke against Celsus, where he maketh mention of a subtill argument tossed betwéene them which disputed of fate or destinie. 63 A certeine man gaue counsell to a sicke man, not to send for the physician; bicause (saith he) it is now alreadie appointed by destinie, either that thou shalt recouer of this disease, or that thou shalt not. If it be thy destinie that thou shalt recouer, then shalt thou not néed the physician; if it be not thy destinie, the physician shall nothing helpe thé: wherefore, whether destinie haue decréed, that thou shalt recouer, or not recouer, the physician shalbe called in vaine. Another by the like argument dissuaded his fréend from mariage. Thou wilt marie (saith he) a wife to beget children; but if it be thy destinie to haue children, thou shalt haue them without a wife; if it be not thy destinie, then will it thervnto nothing profit thée to marrie a wife: so that whatsoeuer destinie hath decréed, thou shalt in vaine marrie a wife. Thus did they deride and scorne fate or destinie: for they intended to shew, in what absurdities men should fall, if they would defend fate.
Contrariwise, 64 they which defended destinie thus dissolued these reasons; and shewed, that those reasons should not trouble men. Wherefore they said, that the sicke man might thus haue made answere; Naie rather, if by fate it be appointed that I shall recouer, I will send for the physician, bicause he professeth to restore health to the sicke; that by his industrie I may attaine vnto that which destinie hath decréed. And that other, which deliberated as touching the marriage of a wife, they imagined thus to answer; If it be appointed that I shal haue children forasmuch as that can come by no other meanes, but by the coupling of man & woman, I will marrie a wife, that destinie may take place. Let Pighius also thinke, that these answeres may serue against him; for him also doo the holie scriptures openlie reprooue. For vnto the life of Ezechias were added 15. yéeres, 65 & to the captiuitie of Babylon were prescribed 70 yéeres. And Christ saith, 66 that All the heares of our head are numbred; and that Not so much as a sparowe shall light vpon the ground without the will of God. 67
8 That also is childish, which he addeth; 68 namelie, that our praiers should be in vaine, if the euents of things were certeinelie appointed. Of these things we haue spoken in another place; that God hath not onlie decréed, what he will giue vnto vs; but also hath determined meanes, whereby he will haue vs to atteine vnto them. So Christ saith, 69 that God knoweth what we haue need of, and yet neuertheles admonisheth vs to praie. This is nothing else than to lead awaie a man from the prouidence of GOD: 70 for that prouidence is not new, but an eternall disposition of things. Vnto the death of Christ, both the place, and time, and manner, was prescribed and reuealed in the foresaiengs of the prophets; and that it could not otherwise come to passe, Christ himselfe saith; Mine houre is not yet come. And that which was true in Christ, how can it be denied in others? We grant, that in the stars are long before séene the reasons and causes of winds, showres, tempests, fairenes of weather, 71 and drinesse; and shall we not affirme those causes to be in God, who infinitelie comprehendeth more things, than heauen dooth? And the scriptures doo not onelie speake manifestlie of that which we a little before rehearsed, as touching the twins, that Before they were borne, or had doone good or euill, 72 it was said; The elder shall serue the yoonger: & Iacob haue I loued, but Esau haue I hated: but spake it also of the time to come; 73 I will haue mercie, on whom I will haue mercie. Also; Not of works, but of him that calleth, that the purpose should remaine according to election. And in Deuteronomie it is written; 74 He chose their seed after them. Vnto Dauid was appointed a posteritie, 75 euen to the comming of Christ; and when he had committed sin, 76 it was told him, that The sword should not depart from his house; and that his wiues should openlie be defloured by the néerest of his bloud. 77 And of Ieremie, it is written; Before that I framed thee in the wombe, I knew thee. Christ saith, 78 that The elect also should be deceiued, if it were possible: 79 and, That as manie as were giuen him of his father, no man should be able to plucke out of his hand. And in the Acts, we reade; 80 They beleeued, as manie as were ordeined to eternall life.
God also is compared with a potter, who vndoubtedlie, before he beginneth to worke, casteth in his mind what kind of vessell he will frame. 81 And a little before; Whom he fore-knew, those also hath he predestinate, to bee made like vnto the image of his sonne. Predestination is set in the former place, and afterward followeth the conformitie to the image of the sonne of God. And in the Acts we reade, that The Iewes tooke Christ, 82 and crucified him; according to the fore-knowledge and determinate counsell of God. What néed we anie more testimonies? Paule to the Ephesians saith, that We were elected before the foundations of the world were laid. 83 These things sufficientlie declare, that we are not deceiued, 84 when we teach that the fore-knowledge and predestination of God, dooth before all eternitie go before those things, which are fore-knowne and predestinate: and that vnto this determination this is no let, that in Gods action, there is nothing either past or to come. By these things, which we haue brought out of the holie scriptures, it is verie manifest, that there is a predestination of God: 85 which will appéere, euen by those things, which we will afterward make mention of. Now in the meane time it shall be confirmed by a reason, and that such a reason, as doubtles in my iudgement, may séeme to be a demonstration. The end wherevnto we are made, far passeth nature; for that by our owne power and strength we cannot atteine vnto it: so that we haue néed of God, to prepare vs, and to lead vs vnto it. Therefore Paule saith to the Corinthians; The eie hath not seene, 86 nor the eare hath not heard, neither haue ascended into the hart of man, the things that God hath prepared for them that loue him. Wherefore, séeing that of necessitie, we must by God be brought vnto the end, this cannot be doon by chance, or rashlie; but by the counsell of God, the which was appointed and determined, euen from before all worlds.
9 Now, séeing that there is no let, 87 but that we may come to the definition of predestination, I thinke it best to begin with that, which the Logicians call Quid nominis, that is, 88 what the word signifieth. The Grecians call predestination ⟨…⟩, of this verbe ⟨…⟩, which signifieth To determine and appoint before; for ⟨…⟩ is Terminus, that is, A bound or a limit: so as the elect are separated asunder from them that are not elect. The Latins called this Praedestinatio. For to destinate, is nothing else, but firmelie in mind to determine, and constantlie to appoint anie thing, or by some firme decrée of the mind to direct a thing to some purpose. But predestination, which we speake of, 89 may be taken two maner of waies: either as touching the bringing of it to the effect, as that Paule going to Damascus was conuerted to Christ, and by that meanes separated from the vnbeléeuers: 90 or in respect it is with God from eternitie, before men are borne. Of this, Paule writing to the Galathians, saith, 91 that He was set apart to preach the Gospell, from his mothers wombe, long before he was conuerted. And to the Ephesians also he saith, that Wee were predestinate before the foundations of the world were laid. And to the Romans, 92 of the twins, he saith; 93 Before they had doone either good or euill, Iacob haue I loued, but Esau haue I hated. And we at this present speake of this eternall predestination of God: 94 wherefore the other is nothing but a declaration of this predestination; therefore predestination may be taken both commonlie and properlie.
But forsomuch as God dooth all things by an appointed counsell, and nothing by chance or fortune; vndoubtedlie whatsoeuer he createth or dooth, he appointeth it to some end or vse. After this maner, neither the wicked, nor the diuell himselfe, nor sinnes, can be excluded from predestination: for all these things dooth God vse according to his will. Wherefore Paule calleth wicked men vowed to vtter damnation ⟨…⟩, that is, The vessels of God, 95 vpon whom he maketh open his wrath. And Salomon in his Prouerbs saith, 96 that God made all things for himselfe, 97 and the wicked man also to the euill daie. And of Pharao it is said; Euen to this end haue I raised thee vp, to shew my power in thee. Yea, if predestination be thus taken, then shall it be common to all things. Neither shall this word signifie anie thing else, than the eternall ordinance of God, touching his creatures, vnto som certeine vse of his. But the holy scriptures doo not much vse this word; but touching the elect onlie, although in the 4. chap. of the Acts we read; 98 They assembled togither, to doo whatsoeuer thy hand and counsell had predestinated to be doone. Which words yet, if they be referred vnto the death of Christ, & vnto the redemption of mankind, passe not the bounds of election to saluation. But if they haue a respect vnto those also, which assembled togither against the Lord, they comprehend likewise the reprobate.
But now let vs iudge by the scriptures, as they for the most part vse to speake. Wherefore the Schoole-diuines also affirme, 99 that The elect onlie, and not the reprobate, are predestinate. That opinion will we also at this present follow: not bicause of that reason, which they bring; for it is a reason verie weake, as we shall afterward declare in due place: but bicause I sée the scriptures so speake for the most part. Wherefore in this treatise, 100 vnder the name of predestination, we will comprehend the saints onlie. And for that cause I thinke Augustine intituled his booke De praedestinatione sanctorum, that is; Of the predestination of saints, which signifieth the decrée of God, whereby the saints are appointed to the communion of saluation: and vnto predestination, by Antithesis or contrarie position, is set reprobation. Thus far as touching the word.
10 Now, before we come to the true and proper definition, we must suppose certeine things, of which the first perteineth to the fore-knowing of God, which (as Paule testifieth) is ioined togither with predestination; For whom he hath foreknowne (saith he) those hath he predestinated. 101 And although in God, all things are one and the selfe-same; yet bicause of our capacitie and vnderstanding, those things that are attributed vnto him, are by some manner of waie to be distinguished. So as we must vnderstand, 102 that the knowledge of God extendeth further than his prescience: for his knowledge reacheth not onlie to things present, past, and to come; but also to those things which shall neuer come to passe; whether they be possible, (as men speake) or vnpossible: howbeit this prescience perteineth but vnto those things which shall come to passe: 103 so that prescience requireth a will, which goeth before; for there is nothing which shall come to passe, except God will haue it so: for other wise he would let it. Wherfore God fore-knoweth those things, which he will haue come to passe. Further, God dooth not also predestinate all those, whom he fore-knoweth; 104 for he fore-knoweth the reprobate, whom he knoweth shall be damned. But euen as the prescience of God hath ioined with it his will, & yet notwithstanding perteineth to the knoweledge or vnderstanding of God: so contrariwise predestination, although it cannot be without fore-knowledge; 105 yet it properlie perteineth vnto the will: which thing Paule declareth to the Ephesians, when he teacheth; that 106 We are predestinate according to purpose, by the power wherof God worketh all things, according to the decree of his will. By these things we may, after a sort, sée how predestination is ioined with fore-knowledge, and how it differeth from it.
Now let vs sée what it hath common with prouidence, or wherin it differeth from the same. 107 This it hath common with prouidence; that either of them requireth knowledge, and is referred vnto the will, and that either of them hath a respect vnto things to come. But herein they differ; for that prouidence comprehendeth all creatures: but predestination, as we speake of it, perteineth onelie vnto the saints, and vnto the elect. Besides this, prouidence directeth things to their naturall ends; but predestination leadeth to those ends which are aboue nature: as is this; To be adopted into the sonne of God; To be regenerate; To be indued with grace; To liue well; and last of all, To come vnto glorie. Wherefore we doo not saie, that brute beasts are predestinate; 108 for they are not capable of this supernaturall end: neither are angels now predestinate; for they haue alredie atteined vnto their end. But predestination hath a respect vnto things to come. Whereas we said, that prouidence perteines to all things; that may thus be prooued, 109 bicause nothing is hidden from God: otherwise he should not be most wise. And if he knowe all things, either he gouerneth all those things, or else he abiecteth the care of manie of them. If he abiect the care of anie thing, he therfore dooth it, either bicause he cannot, or bicause he will not take vpon him the care of those things. If he cannot, then is not he most mightie; if he will not, then is he not most good. But to denie that God is most wise, most mightie, and most good, were plainelie to denie him to be God. So then it remaineth, that Gods prouidence is ouer all things, which the scriptures in infinite places, most manifestlie testifie. For they teach, that the care of God extendeth euen vnto the leaues of trées, euen vnto the heares of the head, 110 euen vnto sparowes.
Prouidence may thus, by the waie, be defined; Prouidence is Gods appointed, 111 vnmooueable, and perpetuall administration of all things. When I speake of God, I meane that he is indued with great authoritie, and that he is mightie. Administration signifieth, 112 that his gouernment is not tyrannous; but quiet, gentle, & fatherlie. For tyrants violentlie oppresse their subiects, and refer all things to their owne commoditie and lust. But God violentlie presseth no man, neither by this gouernment getteth anie commoditie vnto himselfe; but onlie communicateth his goodnes vnto creatures. And this administration extendeth vnto all things; 113 for there is nothing frée from it, neither can indure without it. It is called, appointed; bicause it is ioined with most excellent wisedome: so that it admitteth no confusion. It is vnmooueable, bicause the knowledge of this gouernor is not deceiued, neither can his power be made frustrate. 114 It is also perpetuall, bicause God him selfe is present with the things: for neither did he, when he had created things, leaue them vnto themselues: naie rather, he himselfe is in them, and perpetuallie moueth them; For in him we liue, 115 we mooue, and haue our being. And thus much of prouidence.
Vnto these things fate is also like, which word, if (as we haue before said) it be taken for a certeine ineuitable necessitie, which depends of the power of stars, the fathers haue not without iust cause absteined. But if it signifie nothing else, but a certeine connexion of second causes, which is not carried rashlie or by chance, but is gouerned by the prouidence of God, and may at his will be changed; I sée no cause, why the thing it selfe should be of anie man reiected. Howbeit, bicause there is danger, that error might sometimes créepe in; Augustine thinketh best, that we vtterlie refraine from that word. We ought also to remember, that the loue, 116 election, and predestination of God, are so ordered in themselues, that they followe one another in a certeine course. First, to the knowledge of God are offered all men not being in happie estate, yea rather being néedie and miserable; whome God of his pure and singular mercie loueth, those he careth for, and putteth apart from other whome he ouerpasseth, and embraceth not with his beneuolence; and they by this separation, are said to be elected: and those so elected, are appointed to an end.
11 Augustine in his booke De praedestinatione sanctorum, 117 the twelfe chapter, thus defineth predestination; that It is a preparation of grace. And in the twelfe chapter he saith; that The same is a foreknowledge, and a preparation of the gifts of God, whereby they are certeinlie deliuered, which are deliuered: but the rest are left in the masse or lumpe of perdition. In another place, he called it, The purpose of mercie. The maister of the sentences, in the first booke, distinction 40, defineth it to be a preparation of grace in this world, and of glorie in the world to come. These definitions I reiect not; howbeit, bicause they comprehend not the whole matter, I will (as nigh as I can) bring another definition more full. I saie therefore, 118 that predestination is the most wise purpose of God, whereby he hath from the beginning, constantlie decréed to call all those, whome he hath loued in Christ, to the adoption of his children, to iustification by faith, and at the length to glorie through good works, that they may be made like vnto the image of the son of God: and that in them may be declared the glorie and mercie of the creator. This definition (as I thinke) comprehendeth all things that perteine to the nature of predestination; and all the parts thereof may be prooued by the holie scriptures.
119 First we take purpose for the generall word; for that word is common both to predestination and reprobation. 120 Paule vnto the Ephesians saith; that We are predestinate according to the purpose of God. And in the epistle to the Romanes he saith, that The purpose might abide according to election. But what this purpose is, we vnderstand by the first chapter vnto the Ephesians. For there it is thus written, that God hath predestinate vs according to his good pleasure. By these words it is manifest, 121 that that is called his good pleasure, which Paule afterward called purpose. And that this purpose perteineth vnto the will, those things which afterward followe, doo declare; By whose power (saith he) God worketh all things according to the counsell of his will. 122 But by this will wée ought to vnderstand that will which is effectuall, which they call consequent; whereby is brought to passe, that the predestination of God is not frustrate. This purpose we call most wise, bicause God doth nothing rashlie, or by chance, but all things with most great wisdome. Therefore the Apostle ioined predestination togither with fore-knowledge, saieng; 123 Whome he hath foreknowne, those hath he predestinate. [The purpose of God from the beginning.] This is therefore added, 124 bicause predestination is no new thing; neither such (as manie faine) that goeth not before things, or euer they be done. Paule saith in his later epistle to Timothie; 125 Which hath called vs with his holie calling, not according to our works; but according to his purpose & grace, which was giue~ to vs in Christ Iesus before the world was. Héere we manifestlie sée, that with the predestination of God, is ioined the eternitie of times. And vnto the Ephesians, 126 We are said to be elect, before the foundations of the world were laid: whereby he hath constantlie decréed. 127 By these words we are taught, that the predestination of God is immutable; for Paule saith in the latter epistle vnto Timothie; The foundation standeth firme; the Lord knoweth who are his. And in the eight chapter, when the apostle would teach, that hope maketh not ashamed, & that they which had an assured hope should be saued, he bringeth a proofe thereof by predestination, 128 saieng; Whom he hath foreknowne, those also hath he predestinate. And he addeth; Who shall separate vs from the loue of God? 129 Shall tribulation? Shall anguish? &c. And Iames saith, that With God is no changing nor variablenes. 130 And in Esaie, God crieth; I am God, and am not changed. And in the epistle to the Romans the 11. chapter, where is intreated of predestination, Paule saith; The gifts and calling of God are without repentance. 131 But wheras God in Ieremie the 18. chapter saith; 132 that Hée would change his sentence, which he had threatened vnto manie nations, so that they would repent; that is not to be vnderstood of predestination, but of those things which are fore-told shall come to passe, by that will of God, which they call the will of the signe: namelie, when by his prophets he declareth vnto men, either what their sinnes haue deserued, or what hangeth ouer their heads by reason of naturall causes.
133 12 [Whom he hath loued in Christ]. This we adde, bicause whatsoeuer God giueth, or decréeth to giue, that giueth he, and will giue, through Christ. And as we haue oftentimes alledged, Paule to the Ephesians saith, 134 135 that We are elected and predestinated in Christ; for he is the prince and head of all the predestinate, yea none is predestinate, but onlie to this end, to be made a member of Christ. [To call into the adoption of children.] So Paule in a manner euerie where speaketh, & specially in the first chapter to the Ephesians, 136 for there he saith, that We are predestinate, to the adoption of children. And that calling followeth straight waie after predestination, 137 those words which we haue alreadie alledged doo declare; Whom he hath predestinate, those also hath he called. [To iustification by faith.] That vnto calling is adioined iustification, Paule by these selfe-same words teacheth; 138 Whom he hath called, those also hath he iustified. [Vnto glorie, by good works.] This also Paule teacheth in the selfe-same place; Whom he hath iustified (saith he) those also hath he glorified. And that this glorie shall followe by good works, 139 and that we are predestinate vnto those good works, that place vnto the Ephesians, which we haue alreadie often cited, manifestlie prooueth. 140 For first he saith; that We are predestinate, that we should be holie & blameles before God. Afterward he saith, that God hath prepared good works, wherin we should walke.
[That they may be made like vnto the image of th⟨…⟩ sonne of God.] This image indéed is begun in vs by regeneration, when we are iustified; and in them that are of full age, it groweth dailie to perfection by good works, and is fullie finished in the eternall glorie. But in infants this likenes hath place, while that it is begun by regeneration, and is finished in that last glorie. Howbeit in them, for want of age, are not required good works. [That in them might be declared the mercie and goodnes of the Creator.] This is the last end of predestination, shadowed vnto vs by Paule in the similitude of the potter, which hath power to make one vessell to honour, and another to dishonour: so God hath prepared his vessels to glorie, that in them he might declare his glorie. By this definition we gather, that God hath predestinate vnto the elect, not onlie glorie, but also good works; that is, means whereby he will haue his elect come vnto glorie. By this we may sée, how fowlie they are deceiued, which liue wickedlie; and yet in the meane time boast that they are predestinate. For the scriptures teach, that men, according vnto the predestination of God, are not brought vnto glorie by wicked facts and naughtie déeds, but by vertuous life and manners. Neither are they to be harkened vnto, which crie out; 141 Howsoeuer I liue, the predestination of God shall haue his effect. For this is vtterlie to be ignorant what predestination is, and impudentlie to go about to abuse it.
13 Now that we haue seuerallie, after this manner, examined this definition by his parts; let vs gather thereout certeine things not vnprofitable. First this, that predestination is a worke of God, and is to be placed in the purpose of God: 142 for although men are said to be predestinate, yet must we not appoint predestination in them. So likewise things are said to be perceiued, & knowne; when as yet in them is neither knowledge nor perceiuing, but onlie in the man that knoweth them. Wherefore, euen as we can fore-sée either raine, or cold, or fruit, before they come; so God predestinateth men, which as yet haue no being. For of relatiues some are such, that of necessitie the one cannot be but togither with the other; as a father and a sonne: and some there are, whereof the one may be, although the other be not at the same time with it; as the former and the latter, knowledge and the thing to be knowne. 143 Predestination therefore is referred vnto this latter kind of relatiues; which predestination yet, forsomuch as it is (as we haue said) in the mind of him that predestinateth: those things, wherto the predestinate are directed, namelie grace, iustification, good works and glorification, are in them which be predestinate: for these haue no place, but in the saints. But in that we haue put the effects of predestination, 144 in the definition thereof; it is not to bée maruelled at: for this definition can not be giuen, vnlesse the correlatiues (as they call them) be also expressed. 145 Predestination is in déed defined, but of necessitie there must be expressed and declared the ends, vnto which men are by it directed. And therefore they are ioined with foreknowledge; bicause God knoweth both the beginnings, and meanes, and ends of our saluation. This moreouer is to be knowne, that when of the fathers (as sometimes it hapneth) predestination is called foreknowledge, that then it signifieth, not onlie knowledge, but also approbation: which (as we haue declared) perteineth vnto purpose. Wherefore we did what we could, to speake properlie, to the end these things should not be confounded. 146 Lastlie is to be considered also, how in predestination, are knit togither the goodnes, wisedome, and power of God, which are his most chéefe proprieties. Purpose, which commeth of his goodnes, is placed in the will of God. Foreknowledge declareth a wise preparation; for the will purposeth nothing, which is not before knowne. Lastly, when it is come to be put in execution, then is power present.
14 And now, bicause things contrarie perteine to one and the selfe-same knowledge; and the one of them serueth much to the knowledge of the other; euen as we haue defined predestination, so also will we define reprobation. I said before, that I was of the same mind that the Schoolemen are; namelie, that the reprobate are not predestinate: not for that I iudged their reasons to be so firme, but bicause the scriptures vse so to speake for the most part. This is their reason, bicause predestination directeth not onlie to the end, but also vnto the meanes which leade to the end. But forsomuch as sins are the meanes, by which men are damned; they saie that God can not be named to be the cause of them. 147 Vndoubtedlie, if we will speake vprightlie and properlie, God can not be said to be the cause of sins, whome yet we can in no wise vtterlie exclude from the gouernment and ordering of sins: for he is the cause of those actions, which to vs are sins; although as they are of God, they are méere iustice: for God punisheth sins by sins. Wherefore sins, as they are punishments, are laid vpon men by God, as by a iust iudge. Besides, it is God which withdraweth his grace from men; which being withdrawne, it can not be chosen, but that they must fall. And forasmuch as through his agitation or stirring vp, all we both liue and mooue; doubtles all the works which we doo, must néeds in a maner bée done by his impulsion. Although thereof followeth not, that he should powre into vs any new naughtines: for we haue naughtines abundantlie inough of our selues, both by reason of originall sin; and also bicause the creature, if it be not holpen by God, of it selfe it declineth without measure and end, to worse and worse.
Furthermore God, and that vndoubtedlie by iustice, ministreth vnto the reprobate, and vnto the wicked, occasions of sinning; and woonderfullie bendeth the harts of men, not onlie to good, but also (as Augustine saith) by his iust iudgement to euill. 148 Yea, also he vseth the malice of men, will they or iust they, vnto those ends, which he hath purposed vnto himselfe. 149 And the holie scriptures sticke not to saie, that God deliuereth men into a reprobate sense, and maketh them blind, and seduceth them; and manie other such things: and yet for all this, he can not be trulie called the cause of sins, séeing we haue the true cause of sins sufficient in our selues. So as that reason of the Schoolemen is not firme, neither cleaueth it to a verie sure foundation. Howbeit, I therefore separate the reprobate from the predestinate; bicause the scriptures no where (that I knowe of) call men that shall be damned predestinate. Which sentence, 150 though I sawe no reason why, yet would I iudge is to be followed; bicause of the authoritie of the word of God. Howbeit, I thinke that the holie scriptures so speake; for that (as we haue before said) predestination hath a regard vnto those ends, vnto which we can not by nature atteine: such as are iustification, good life, and glorification: by which God exalteth vs far aboue all strength and power of nature. But the sins, for which we are damned, although they are not excluded from the gouernment of God; namelie, after that maner, as we haue alreadie declared; yet doo they not passe the strength of our nature: for euerie man of himselfe is prone inough to sin.
15 Wherefore reprobation is the most wise purpose of God, whereby he hath before all eternitie, 151 constantlie decréed without any iniustice, not to haue mercie on those whome he hath not loued, but hath ouerhipped them; that by their iust condemnation, he might declare his wrath towards sins, and also his glorie. The former parts of this definition are alreadie declared, when we defined predestination, 152 euen vnto that part [without anie iniustice:] which part is therefore added, bicause God doth iniurie vnto no man; although he bestowe not his mercie vpon some: for he is not bound vnto anie man by anie lawe; neither is he compelled of dutie, to haue mercie vpon anie man. Wherefore God answereth in the Gospell; Is thine eie wicked, 153 bicause I am good? Is it not lawfull for me to doo with mine owne what I will? The selfe-same hath Paule taught by the power of the potter. And yet he affirmeth, that there is not therefore anie iniustice in God; for here is intreated of mercie, and not of iustice. And vnto Moses was answered in Exodus; 154 I will haue mercie, on whom I will haue mercie, &c. I will not haue mercie on them, &c. By those words is signified, 155 that all men are of their owne nature in miserie: for mercie is bestowed vpon none, but vpon them that are in miserie. Out of this miserie God deliuereth some; and those he is said to loue: other some he ouerpasseth, and them he is said to hate; for that he hath not mercie on them, that by their iust condemnation he might declare his anger & also his iustice against sins. 156 The damnation of these men is said to be iust, bicause it is laid vpon them for their sinnes. And yet we ought not hereby to inferre, that sinnes fore-séene, are the cause why anie man is reprobate: 157 for they bring not to passe, that God hath purposed, that he will not haue mercie; howbeit they are the cause of damnation, which followeth in the last time; but not of reprobation, which was from the beginning.
The last end of reprobation is the declaration of the mightie iustice of God, as Paule hath taught; 158 namelie, that These vessels are prepared vnto wrath: bicause GOD would shew in them his power. And God answereth of Pharao; 159 Euen vnto this end haue I raised thee vp, that I might shew in thee my power. A néerer end is damnation, which as it is iust, so also is it allowed of God. And yet the néerest end are sinnes; 160 for God commanded that the people should be made blind, that they should not vnderstand, that they should not heare, Least peraduenture (saith he) they may be conuerted, and I should heale them. For sinnes, although as they are sinnes, they are by God in his lawes condemned; yet as they are iust punishments, they are by him laid vpon the vngodlie for their ill deserts. But we must not staie in these néerer ends; we must go further, that we may at the length come to that end, which Paule hath set foorth; namelie, that The iustice of God should be declared. And thus much hitherto as touching the first article.
16 Now let vs come to the second, wherein must be sought the cause of predestination. 161 Forsomuch as predestination is the purpose or will of God, and the same will is the first cause of all things, which is one and the selfe-same with the substance of God; it is not possible, that there should be anie cause thereof. 162 Howbeit, we doo not therefore denie, but that sometimes may be shewed some reason of the will of God: which although they may be called reasons, yet ought they not to be called causes, especiallie efficient causes. But that in the scriptures are somtimes assigned reasons of the will of God, may by manie places be gathered. The Lord saith, that He therefore did leade about the children of Israel through the desert, 163 rather than through shorter passages, through which he could haue lead them; bicause they should not suddenlie méet with their enimies. 164 Adam also was placed in paradise to husband it, & kéepe it. And God testified, 165 that He would not then expell the Cananites out of the land of Canaan; bicause they had not as yet filled the measure of their sins. Howbeit, although (as we haue said) the scriptures vse sometimes to bring reasons of the will of God; yet no man ought to take vpon him, 166 to render a certeine reason of that certeine will of God, but that which he hath gathered out of the scriptures. For (as we are dull of vnderstanding) so we might easilie vsurpe our owne dreames, in stead of true reasons.
But that there are finall causes of the predestination of God, we denie not: 167 for they are expreslie set downe by Paule, and especiallie when he citeth that of Pharao; Euen to this end haue I stirred thee vp, 168 that I might shew vpon thee my power: but of the elect he saith, that God would in them shew foorth his glorie. 169 The materiall cause also, may after a sort be assigned. 170 For men, which are predestinate; and those things which God hath decréed to giue vnto the elect by predestination, as are these; calling, iustification, and glorification; may be called the matter, about which predestination is occupied. This moreouer is to be noted, 171 that the end may sometimes be taken as it is of vs in mind and desire conceiued; and then it hath the consideration of an efficient cause: for being so conceiued in the mind, it forceth men to worke. Somtimes also it is taken, as it is in the things; and as we atteine vnto it after our labours: and then properlie it is called the end, bicause the worke is then finished, and we are at quiet, as now hauing obteined the end of our purpose. But we therefore put this distinction, that if at anie time we should be asked, Whether God doo predestinate men for works or no? We should not rashlie, either by affirming, or by denieng, giue hastie sentence: for the ambiguitie is in this word [For] how it is to be vnderstood. 172 For if good works be taken, as they are in verie déed, and are wrought; bicause God predestinateth vs to this end, that we should liue vprightlie, as we reade in the epistle vnto the Ephesians; to wit, that We are elected to be holie and immaculate: and, that God hath prepared good works, that we should walke in them; As touching this sentence or meaning, the proposition is to be affirmed. But if that word [For] be referred vnto the efficient cause, as though the good works, which God foresawe we should doo, are as certeine merits and causes, which should mooue God to predestinate vs; this sense is by no meanes to be admitted.
It is possible in déed, that the effects of predestination may so be compared togither, that one may be the cause of the other: but they can not be causes of the purpose of God. 173 For calling, which is the effect of predestination, is the cause that we are iustified; iustification also is the cause of good works; and good works, although they be not causes, yet are they means, whereby GOD bringeth vs vnto eternall life. Howbeit, none of all these is the cause, or the meane why we are chosen of God. As contrariwise, sinnes are indéed the causes why we are damned; but yet not why we are reprobate of God. 174 For if they were the cause of reprobation, no man might be chosen. For the condition and estate of all men is alike; since we are all borne in sin. And when at anie time Augustine saith, that Men are iustlie reprobate for their sins; he vnderstandeth, togither with reprobation, the last effect thereof: namelie damnation. But we may not so speake, if by reprobation, 175 we vnderstand the purpose of God not to haue mercie; for that purpose is no lesse frée, than the other purpose of shewing mercie.
17 These things being now thus declared, we will assigne reasons, why we denie that good works foreséene, are the causes of predestination. The first is, bicause the scriptures no where so teach: but of so weightie a matter we ought to affirme nothing without the holie scriptures. Howbeit I knowe, that certeine haue gone about to gather this sentence out of the second epistle to Timothie, where it is thus written; In a great house are vessels of gold, siluer, and wood: and if anie man shall cleanse himselfe from these, he shall be a vessell to honor, and fit for euerie good worke. Héereby they conclude, that certeine are therefore destined to be vessels of honor; bicause they haue cleansed themselues from the filthines of sin, and from corrupt doctrine. And bicause they are héere said, to haue power to performe this; they saie that it lieth in euerie man to be predestinate of God vnto felicitie. But these men make no good collection; for the meaning of Paule in that place is thus to be taken. He had said before; The foundation standeth firme, The Lord knoweth who are his. As if he should haue said; Men may sometimes be deceiued, for they oftentimes iudge those to be godlie, which are furthest off from godlines. In which words he reprooued Hymenaeus and Philetus; for a little before he had spoken of their peruerse doctrine: for they taught, that the resurrection was doone alredie. Wherefore Paule would not that men should be iudged, as they appéere to be at the first sight: for God hath in this world, as it were in a great house, vessels, some of gold, some of siluer, some of wood, and some of claie: and he knoweth best which of these are to honor, and which are to dishonor. But we which knowe not, nor doo vnderstand the secretnesse of his will, can iudge of them but onlie by the effects; that whosoeuer is cleane from corrupt doctrine, and liueth godlie, the same is a vessell vnto honour.
Neither doth this place prooue that men can cleanse themselues, or make themselues vessels of honor: for as Paule hath taught vs, in the Epistle to the Romanes; It is God onelie, 176 which bringeth this to passe: for he, as it were a potter, hath power of one and the selfe-same masse or lumpe, to make one vessell to honor, and another to dishonor. Wherefore this place interpreteth the other. And therefore, we ought not to gather more of those words of Paule, than that such clensing is a token, whereby we iudge of the worthines, or of the vnworthines of the vessels in the church. It is God, which knoweth trulie what maner of one euerie man is, and his foundation standeth firme; for it can not be deceiued: but we can iudge of others, onlie by certeine tokens and effects. And this is it, which Christ admonisheth; 177 By their fruits yee shall knowe them. Neither doo they rightlie vnderstand the Apostle, 178 which by these words (If a man keepe himselfe cleane from these things) teach, that it lieth in our will, 179 to make our selues vessels of honor. For the strength of our frée will is not prooued by conditionall propositions, so that we should thus infer: The holie scriptures teach, that if ye shall doo this, or that; or if ye shall beléeue, ye shall haue saluation; wherefore, we can of our selues beléeue, or liue godlie. Such conclusions are weake: for God, in another place teacheth, that He will make vs able to walke in his waies. Precepts therefore, and exhortations, and conditions, are to that end added; that we should vnderstand what is required at our hands, and what maner of persons they shall be, which perteine vnto God, and shall obteine eternall life.
Wherefore we ought not out of these places to gather, what our owne power and strength is able to doo. But it is easie to declare, why men that are purged of God, 180 are notwithstanding said to purge themselues. For God worketh not in men as stocks and stones; for stones are mooued without sense and will. But God, when he regenerateth men, so cleanseth and reneweth them, that they themselues both vnderstand those things which they doo, and also aboue all things desire and will the same, after they haue once receiued a fleshie hart for their stonie hart. So then, after they are once regenerate, they are made workers togither with God; and of their owne accord they bend themselues to holines, 181 and vnto purenes of life. God by Moses commanded the Israelites to sanctifie themselues: 182 and yet in another place he manifestlie testifieth, that it is he, which sanctifieth the people. And Paule vnto the Corinthians saith, that Christ was made vnto vs, 183 wisedome, righteousnes, redemption, and sanctification. God also commandeth vs to beléeue; and yet the scriptures else-where testifie, 184 that Faith is the gift of God.
18 By all these things therefore it is verie manifest, how little this place maketh for our aduersaries, which waie soeuer they turne them selues. 185 Besides all this, the scriptures doo not onelie teach, that predestination is not of works foreséene, but also plaine contrarie. For Paule pronounceth of those twins; Before they were borne, or had doone either good or euill, it was said; The elder shall serue the yoonger: Also; Iacob haue I loued, 186 and Esau haue I hated; that it should not be of works, but of him that calleth. Wherefore he denieth, that either the loue or hatred of God commeth of works. But they are woorthie to be laughed at, 187 which cauill; that Paule indéed excluded works alreadie doone, but not those which are to be doone. For they sée not, that Paule in this place goeth about to remooue all maner of difference from those two brethren; that we might fullie vnderstand, that they were altogither like as touching themselues. For when he declared, that they were borne of one father and mother, that they were brought foorth also both at one burthen; his meaning tended to no other end, but vnto this; by their equalitie to shew, that the election of God is frée, so that it laie in him to elect the one, and to reiect the other. But if the difference were left onelie in works foreséene, then should Paule in vaine haue put so great an equalitie. Wherefore Paule speaketh generallie; Not of works. In which words he comprehendeth, as well works to be doone, as works alredie doone. And that we might the more surely vnderstand this, he addeth; But of him that calleth. Wherefore Paule sendeth vs vnto God, and not vnto works.
And if a man diligentlie marke all those things which followe in that chapter, you shall sée, that the apostle draweth those things, 188 which he teacheth of predestination, to these principall points; namelie vnto power: for he saith; Hath not the potter power? Vnto purpose or good pleasure; for vnto the Ephesians he vseth both words. Vnto will; for he saith, He hath mercie on whom he will, and whom he will he hardeneth. Vnto mercie or loue; for he saith, It is not of him that willeth, nor of him that runneth, but of God that hath mercie. 189 Also; Iacob haue I loued, but Esau haue I hated. Séeing Paule, what cause soeuer either here, or in anie other place he giueth of predestination, reduceth the same to these foure principall points; can we doubt of his meaning? Or shall we take vpon vs to giue sentence otherwise? But as touching works, hée speaketh not so much as one word, wheresoeuer he intreateth of this matter; but onelie to exclude them. Further, consider this, 190 that there is nothing more against the scope and meaning of Paule, than to put works foreséene to be the causes of predestination: for by that meanes, works should be the causes of iustification: but that doctrine the apostle dooth by all maner of meanes oppugne.
And hereby I prooue this reason to be firme, 191 bicause the apostle maketh predestination the cause of calling, and calling the cause of iustification. Wherfore if works be the causes of predestination, they shall also be causes of iustification. For this is a firme rule among the Logicians; Whatsoeuer is the cause of anie cause, is also cause of the effect. Further, no man can denie, but that good works procéed of predestination; for We are said to be predestinate, 192 that we should be holie & blameles. And; God by predestination hath prepared good works, 193 in which we should walke. And Paule himselfe confesseth, that He obteined mercie, 194 to the end hee should be faithfull. Wherefore if works be the effects of predestination, how can we then saie, 195 that they are the causes thereof; and chéeflie those kind of causes, which are called efficient causes? For that vse of frée will is nothing woorth, which they so often brag of; as though we haue it of our selues, and not of the mercie of God. For Paule saith, that It is God which worketh in vs both to will and to performe. 196 And God in Ezechiel saith; 197 I will take awaie from them their stonie hart, and will giue them a hart of flesh. We cannot (saith Paule) thinke anie good thing of our selues, as of our selues. 198 And if we had in our selues that good vse, which they speake of, what should let, but that we might glorie thereof? Vndoubtedlie the Lord saith; No man commeth vnto me, 199 vnlesse my father drawe him. And Ierom against the Pelagians, verie well writeth, that they which are said to be drawne, are by that word signified, 200 to haue béen before froward, resisting, and vnwilling; but afterward GOD so worketh, that he changeth them. This selfe-same thing also, dooth the nature of grace prooue: for Paule saith; that The remnants might be saued, 201 according to the free election of grace, which is to saie, according to frée election; for so is the genetiue case after the Hebrue phrase to be resolued.
19 Further, in the definition of predestination, in the first place, we haue put this word purpose; which séeing it signifieth nothing else (as we haue taught out of the epistle vnto the Ephesians) but the good pleasure of God, 202 thereby it euidentlie appéereth, that we may not elsewhere séeke the cause of predestination. Moreouer, 203 works cannot be the causes of our calling, and much lesse of our predestination: for predestination goeth before calling. And that works are not the causes of calling, it is declared by the epistle vnto Timothie; God hath called vs (saith Paule) with his holie calling, 204 not by our works, but according to his purpose, & the grace which we haue in Christ before the world was. Hereby it most manifestlie appeareth, that works are not the causes of our calling. Yea neither also are works the causes of our saluation; which yet were far more likelie: for by good works God bringeth vs to felicitie. 205 But Paule to Titus saith, that God hath saued vs, not by the works of righteousnes, but according to his mercie. Further, what néeded Paule after this disputation to crie out; O the depth of the riches of the wisedome and knowledge of God! How vnsercheable are his iudgements, and his waies past finding out? For if he would haue followed these mens opinion, he might with one poore word haue dispatched the whole matter, & haue said; that some are predestinate, and othersome reiected, bicause of the works which God foresawe should be in both of them. Those men Augustine in mockage, called sharpe witted men, which so trimlie and so easilie sawe those things that Paule could not sée.
But saie they, The Apostle in this place assoileth this question. But it is absurd so to saie, especiallie, séeing that he brought it in of purpose; and the solution thereof serued very much vnto that which he had in hand. 206 And how (in Gods name) can he séeme not to haue assoiled the question, when he reduced that euen vnto the highest cause; namelie, vnto the will of God, and therewithall sheweth, that we ought not to go anie further? When God had appointed limits, at the foote of the mount Sina; if anie man had gone beyond those limits, he was by the lawe punished. Wherefore let these men beware, with what boldnes they presume to go further than Paule would they should. But they say, that the apostle here rebuketh the impudent. Be it so, but yet this rebuking is a most true solution of the question: for Paule by this reprehension prohibiteth vs not to inquire anie thing beyond the mercie and will of God. 207 If these men vnderstand such a solution, as mans reason may resolue vpon, I will easilie grant, that the question is not so assoiled: but if they séeke that solution, which faith ought to imbrace and to rest vpon, they are blind, if they sée not the solution.
20 But let vs sée what mooued these men to saie, that works foreséene are the causes of predestination. Vndoubtedlie that was nothing else, but to satisfie mans iudgement; 208 which yet they haue not atteined vnto. For they haue nothing to answere touching an infant, which being graffed into Christ, dieth in his infancie; for if they will haue him to be saued, they must néeds confesse that he was predestinated. But forsomuch as in him followeth no good works, God doubtles could not foresée them; yea rather, this he foresawe; that he should by his fréewill doo nothing. But that is more absurd, which they obiect, that God foresawe what he would haue doone, if he had happened to liue longer: for mans iudgement will not so be satisfied. For reason will complaine, that some men are ouerhipped, and reiected for those sinnes, which they haue not doone, and especiallie in that respect that they should haue committed those sinnes, if they had liued. For ciuill iudges punish not anie man for those faults which they would haue committed, if he had not béene letted: and that God is nothing mooued with those works which men would haue doone, Christ plainelie declareth, when he intreated of Corosaim, and Bethsaida, and Capernaum; 209 If (saith he) the things which haue beene doone in thee, had bin doone in Tyre and in Sidon, they had doubtles repented, and those cities had beene at this daie remaining, Behold, God foresawe, that these nations would haue repented, if they had séene and heard those things, which were granted and preched vnto these cities. Séeing therefore that they perished, it is manifest, that God in predestinating followeth not those works which men would haue doone, if they had liued.
Neither yet ought anie man to gather out of this saieng of Christ, that they by themselues, euen by the power of frée-will, could haue repented; for repentance is the gift of God. 210 But the meaning of that place is, that vnto these men God vsed not those meanes, whereby they might haue béene mooued. These men suppose, that euen by nature it selfe there is a difference in men, which the election of God followeth. Neither consider they, that all men are borne the sonnes of wrath: so that as touching the masse or lumpe, from whence they are taken, there cannot be put in them anie difference at all: for whatsoeuer good commeth vnto vs, that same without all doubt commeth from God, and from grace. And that in the nature of men, 211 is not to be put anie difference, the apostle declareth: for when he would shew, that one of the two brethren was taken, and the other reiected by the fréewill of God; first he vsed an example of Isaac and Ismaël: but since in these twoo it might be obiected, that there was some difference, for that the one was borne of a frée woman, and the other of a hand-maiden: afterward he brought two brethren that were twins, 212 Iacob and Esau, which had not onlie one & the selfe-same parents; but also were brought forth both at one time, and in one & the selfesame birth. And as touching works, there was no difference at all betwéene them: for as the apostle saith; 213 Before they had doone either good or euill, it was said; The elder shall serue the yoonger. Againe; Iacob haue I looued, but Esau haue I hated. What néed was there, that Paule should so diligentlie alledge these things, but to make these two brethren therein equall in all points, as touching nature? Which had béene to no purpose, if still there had remained so much difference in works foreséene. So then it followeth, that whatsoeuer difference is in men, the same dependeth onelie of the will of God: for otherwise we are all borne vnder sinne.
214 21 Further, if there should be anie thing of our selues which might mooue God to predestinate vs, that should chéeflie be faith. For Augustine also, when he was yet yoong, & was not so well & throughlie acquainted with this question, thought that God in predestination & reprobation, hath a respect vnto faith, & vnto infidelitie: which opinion, both Ambrose and Chrysostome imbraced before. 215 But this in verie déed cannot be attributed, no not vnto faith; for faith also commeth of predestination. For it is not of our selues, but is giuen of God; and that not rashlie, but by his determinate counsell: which may be easilie prooued by manie places of the scriptures. For Paule vnto the Ephesians writeth; By grace ye are saued through faith, 216 and that not of your selues, for it is the gift of God, least anie man should boast. And againe in the same epistle; 217 Charitie and faith from God the father, through Iesus Christ. And in the epistle vnto the Romans; 218 As God hath diuided vnto euerie man the measure of faith. And vnto the Corinthians; 219 I haue obteined mercie, that I might be faithfull. Vnto the Philippians; Vnto you it is giuen, 220 not onelie to beleeue in Christ, but also to suffer for his sake. In the Acts; God opened the hart of the woman that sold purple, 221 that she might giue heed vnto those things which were spoken of Paule. 222 And in the 13. chapter; They beleeued, as manie as were ordeined vnto eternall life. Christ also saith in the Gospell; I confesse vnto thee, 223 ô father of heauen and earth, that thou hast hidden these things from the wise and prudent, and hast reuealed them vnto infants: euen so, ô father, bicause it hath so pleased thee. And in another place; 224 Vnto them (saith he) I speake in parables, that when they heare, they should not heare; & when they see, they should not see: but vnto you it is giuen to vnderstand. And vnto Peter he said; 225 Blessed art thou Simon Bari⟨…⟩na, for flesh and bloud hath not reuealed this vnto thee. And there are manie other testimonies in the holie scriptures, 226 whereby is prooued, that faith is giuen and distributed by God onelie; so as it cannot be the cause of predestination: and if faith cannot, works can much lesse.
22 Moreouer, no man can denie, but that the predestination of God is eternall: for Paule to Timothie saith; 227 that God hath elected vs before the world was. And vnto the Ephesians; Before the foundations of the world were laid. 228 But our works are temporall, wherefore that which is eternall, cannot come of them. But they vse to cauill, that those works, in whose respect we are predestinated, are so to be taken, as they are foreséene of God; and by this meanes they cannot séeme to be temporall. Be it so, 229 take them in that maner; yet can it not be denied, but that they are after predestination: for they depend of it, and are the effects thereof, as wée haue before taught. Wherefore after these mens doctrine, that which commeth after, should be the efficient cause of that which went before; which, how absurd it is, euerie man may easilie vnderstand. Further, the efficient cause is, of his owne nature, more woorthie, and of more excellencie than the effect; speciallie in respect it is such a cause. So then, 230 if works be the causes of predestination, they are also more woorthie, and of more excellencie than predestination. Ouer this, predestination is sure, constant, and infallible; how then shall we appoint, that it dependeth vpon works of frée will, which are vncerteine, and vnconstant, 231 and may be wrested to and fro, if a man consider them particularlie? For men are alike prone vnto this or that kind of sinne, as occasions are offered: for otherwise, if we will speake generallie, frée will before regeneration can doo nothing else but sinne, by reason of the corruption that commeth by our first parents.
So as, according to the mind of these men, it must néeds followe, that the predestination of God, which is certeine, dependeth of the works of men, which are not onelie vncerteine, but sinnes also. Neither can they saie, that they meane as touching those works, which followe regeneration: for those (as we haue taught) spring of grace and of predestination. 232 Neither doo these men consider that they, to satisfie mans reason, and to attribute a libertie (I knowe not what) to men, doo rob God of his due power and libertie in election: which power and libertie yet the apostle setteth foorth, and saith; that God hath no lesse power ouer men, than hath the potter ouer the vessels which hée maketh. But after these mens opinion God cannot elect, but him onelie, whom he knoweth shall behaue himselfe well: neither can he reiect anie man, but whome he séeth shall be euill. But this is to go about to ouer-rule God, and to make him subiect vnto the lawes of our reason. As for Erasmus, he in vaine speaketh against this reason: for he saith, that It is not absurd, to take awaie from God that power, which he himselfe will not haue attributed vnto him; namelie, to doo anie thing vniustlie.
For we saie, that Paule hath in vaine, yea rather falselie set foorth this libertie of God, if hée neither haue it, 233 nor will that it should be attributed vnto him. But how Paule hath prooued this libertie of God, that place which we haue cited, most manifestlie declareth. They also to no purpose obiect vnto vs the iustice of God; for héere is intreated onlie of his mercie. Neither can they denie, but that they, by this their opinion, doo derogate much the loue and good will of God towards men. For the holie scripture, when it would commend vnto vs the fatherlie loue of God, 234 affirmeth, that He gaue his son, and that vnto the death, and at that time when we were yet sinners, enimies, and children of wrath. But they will haue no man to be predestinated, which hath not good works foreséene in the mind of God. And so euerie man may saie with himselfe; If I be predestinated, the cause thereof dependeth of my selfe. But another, which féeleth trulie in his hart, 235 that he is fréelie elected of God for Christ sake, when as he of himselfe was all maner of waies vnworthie of so great loue, will without all doubt be woonderfullie inflamed to loue God againe.
23 It is also profitable vnto vs, that our saluation should not depend of our works. For we oftentimes wauer, and in liuing vprightlie are not constant. Doubtles, if we should put confidence in our owne strength, we should vtterlie despaire: but if we beléeue, that our saluation abideth in God, fixed and assured for Christ sake, we cannot but be of good comfort. Further, if predestination should come vnto vs by our works foreséene, the beginning of our saluation should be of our selues; against which opinion, the scriptures euerie-where crie out: for that were to raise vp an idoll in our selues. Moreouer, the iustice of God should then haue néed of the externall rule of our works. But Christ saith; Ye haue not chosen me, 236 but I haue chosen you. Neither is that consideration in God, which is in men, 237 when they begin to fauour a man, or to loue a fréend: for men are mooued by excellent gifts, wherewith they sée a man adorned; but God can find nothing good in vs, which first procéedeth not from him. And Cyprian saith (as Augustine oftentimes citeth him) that we therefore can not glorie, for that we haue nothing that is our owne: and therefore Augustine concludeth, that we ought not to part stakes betwéene God and vs, to giue one part to him, and to kéepe another vnto our selues, to obteine saluation: 238 for all wholie is without doubt to be ascribed vnto him. The Apostle, when he writeth of predestination, hath alwaies this end before him, to confirme our confidence, and especiallie in afflictions; out of which he saith that God will deliuer vs. 239 But if the reason of Gods purpose should be referred vnto our works, as vnto causes, then could we by no meanes conceiue anie such confidence: for we oftentimes fall, and the righteousnes of our works is so small, as it can not stand before the iudgement seate of God. And that the Apostle, for this cause chéefelie made mention of predestination, we may vnderstand by the eight chapter of the Epistle to the Romanes. 240 For when he described the effects of iustification, amongst other things he saith, that we by it haue obteined the adoption of children, and that we are mooued by the spirit of God, as the sons of God; and therefore with a valiant mind we suffer aduersities: and for that cause euerie creature groneth, and earnestlie desireth, that we at the length be deliuered; and the spirit it selfe maketh intercession for vs. And at the last he addeth; 241 That vnto them that loue God, all things worke to good. And who they be, that loue God, he straightwaie declareth; Which are called (saith he) according to purpose. These will Paule make secure, that they should not thinke, that they are hindered, when they are exercised with aduersities: bicause they are foreknowne, predestinated, called, and iustified. And that he had a respect vnto this securitie, those things declare, which follow; If God be on our side, who shall be against vs? Who shall accuse against the elect of God? First by this method is gathered, 242 that the aduersaries erre much, supposing that by this place they may infer, that predestination commeth of works foreséene: for Paule, before that gradation, wrote these words; To them that loue God, all things worke to good: as though foreknowledge and predestination, whereof he afterward maketh mention, should depend of that sentence.
And to this sense they cite that of the Prouerbs of Salomon; I loue them that loue me. 243 Neither consider they (as we haue said) that Paule in this place, intendeth to declare, who they are, vnto whom it is giuen to loue God, and to whom all things worke to good. And those (he saith) are they, which by predestination are chosen of God. And as touching Salomon, we also confesse, that those which loue God, are againe loued of him. But this is now in question, whether the loue of God, whereby he imbraceth vs, doo spring or growe from our loue? This dooth Iohn by expresse words declare in his epistle; 244 He hath not (saith he) first loued vs, bicause we haue loued him. The second thing, that we gather of these words of Paule is, that the predestination of God (if it be of this force, to confirme vs, touching the good-will and loue of God towards vs) cannot depend of our works: for our works are both weake, and of verie small righteousnes. Againe, this is to be considered, that Paule concealed not those causes, which might haue béene assigned; for he expresselie sets downe, that the mercie and iustice of God may appéere. But when he commeth to the efficient cause, he will haue vs so fullie to staie our selues on the will of God, that he compareth God to a potter, 245 and vs to claie: in which comparison he sheweth, that there is nothing which we ought further to inquire.
I knowe that the aduersaries saie, that that comparison is brought onlie to represse the malepertnes of the demander: not that the matter on both parts is so indéed, for that God electeth men by works foreséene. But if it so be, how then by this similitude shall the mouth of murmurers be stopped? For they will saie, If the iustice of God require this, that election be of works foreséene, what néeded Paule to say; Before they had doone good or euill, 246 it was said, The elder shall serue the yoonger? Iacob haue I loued, & Esau haue I hated. Againe, Not of works, but of him that calleth, that election might abide firme, according to the purpose? And whie is this similitude of the potter brought, séeing the thing it selfe is far otherwise; and neither dooth God as a potter, all things after his owne lust, neither are we as claie vtterly without difference? Doubtles by this their reason the malepert questioner is not repressed: naie rather, there is offered an occasion of reproch; for that the similitude, which is brought, serueth not to the purpose.
247 24 There is also another sentence of Paule vnto the Ephesians, whereby this our saieng is greatlie confirmed; for when he had said, that We are predestinated according to the purpose of God, he addeth; By the power whereof he worketh all things, according to the counsell of his will. 248 But if it were so, as these men imagine, God should not worke all things according to his will, but according to the will of another. For, as we should order our works, so should he moderate his election; and that is to be led by another mans will, and not by his owne. This selfe thing testifieth Paule to the Corinthians, saieng; God hath chosen the foolish, weake, and vile things of this world, to confound the wise, mightie, and noble. Looke brethren (saith he) vpon your calling; Not manie wise, not manie mightie, not manie noble. And in the selfe-same epistle, when he had described the former estate of the elect, and had reckoned vp a great manie and gréeuous sinnes, at the length added; And these things were yee, 249 but yee are washed, but yee are sanctified. And vnto the Ephesians; 250 Yee were (saith he) once without God, without hope in the world. These things prooue, that the calling and predestination of God depend not of our merits. But as Augustine writeth vnto Simplicianus; God ouerhippeth manie philosophers, men of sharpe wit, and of notable learning. He hath also ouerhipped manie, which if a man haue a respect vnto ciuill manners, were innocents, and of life good inough. Neither is this to be maruelled at; for if God to this end predestinateth, to make manifest the riches of his mercie; that is sooner accomplished, 251 if he bring to saluation those who both resist more; & by reason of their desarts of life, are further from him, than if he should elect those, whom mans reason may iudge more fit.
Hereof it came, that Christ gathered the flocke of his disciples out of sinners, Publicans, and base men: neither disdained he to call vnto him, théeues and harlots. In all which men, what consideration (I beséech you) was there to be had vnto merits? Paule also writeth vnto the Corinthians; We preach Christ crucified, vnto the Iewes indeed an offense, and vnto the Greeks foolishnes; but vnto them, that are called, both Iewes and Gentils, Christ the power of God, and wisedome of God. 252 We sée also in this place, wherehence the apostle fetcheth the difference, when he affirmeth, that some thinke well of Christ preached, and some ill; for all this he saith commeth wholie of calling: for he saith; But vnto the called. As if he should haue said; They which are not called, haue Christ for an offense, and for foolishnes; but they which are called, doo both folowe him, and also imbrace him for the power and wisedome of God. In the prophets also, when God promiseth that he will deliuer his people, 253 he saith not that he will doo it for their works or merits sake; but I will doo it (saith he) for my name sake. From this reason Paule departeth not; for he sheweth, that God by predestination, will make open the riches of his glorie, that all men might knowe how little the Iewes had deserued this election of God; that the nations being ouerhipped, they alone should be counted for the people of God. Which thing Steuen expoundeth in the Acts of the apostles, when he saith; that They had euer resisted God, and had bin alwaies stiffe-necked. What good works then did God sée in them, to prefer that nation before all other nations? Ezechiel notablie describeth, how God looked vpon the people of the Iewes at the beginning; 254 namelie, as vpon a naked damsell, and on euerie side polluted, and shamefullie berolled in bloud; I passed by (saith the Lord) and when I sawe thee in that case, I had compassion of thee.
255 25 Further, let vs remember what is the scope of the apostle in the epistle to the Romans: for if we will iudge vprightlie of controuersies, we must not cast our eie off from the scope. The indeuour of the apostle was, that he might by all maner of meanes commend the grace of Christ. And this purpose can nothing more hinder, than to affirme, that the predestination of God; that is, the head and fountaine of grace, commeth of the works of men. And if it be counted a fault in Orators, if in their oration they perchance reherse things which would much hinder the cause that they tooke in hand; how can we suspect that the holie Ghost persisteth not in that which he began, but speaketh things strange from that which he purposed? Neither can we make anie other reason of the members, than of the head, which is Christ Iesus. 256 Séeing therfore that no man can doubt, but that the sonne of God did fréelie take vpon him mans nature; (for if the question shuld be asked, why rather he, than anie other man, tooke flesh of the virgin Marie? There can no other reason be giuen, but that it so pleased him. For as touching works, anie other man, borne of anie other virgin, might haue had them, no lesse than he which was borne of Marie. For whosoeuer had had the Godhead, as Christ had; trulie he should haue doone the selfe-same works which Christ did.) Séeing therefore that that humanitie was taken of the sonne of God fréelie, and of the pure and méere mercie of God: euen after the selfe-same maner, whosoeuer are the members of Christ, 257 are chosen fréelie, and without anie merits of works. Finallie, all those reasons, which prooue, that iustification consisteth not of works; the same also prooue, that predestination dependeth not of works.
Now resteth to declare, whether Christ and his death, may be said to be the cause of predestination. Here we answer, that Christ and his death is the principall and chéefe effect of predestination. 258 For amongst those things, which are of God giuen vnto the elect, is Christ himselfe, & the fruit of his death. For whatsoeuer is giuen vnto vs by this waie, and by this conduit, as it were, is deriued vnto vs from God. And forsomuch as it is certeine, that the effects of predestination may so be co~pared togither, 259 as one may be the cause of the other; but vnto none of them agréeth to be the beginning of predestination: therefore we denie, that Christ, as touching his humanitie or death, is the cause of our predestination, although he be the beginning and cause of all good things, which come vnto vs by the purpose of God.
26 I am not ignorant, that there haue béene some, 260 which haue gone about to reconcile togither the sentences of the fathers, with this most true doctrine, which we haue now by manie reasons prooued. For they saie, that the fathers, when they write that predestination is of works foreséene; by the name of predestination, doo not vnderstand the worke or action of GOD, whereby he electeth or predestinateth anie man; but rather the end and certeine meanes: and that as touching them, nothing can let, but that works may be causes. For it is without all doubt certeine, that the last damnation commeth of works, as the cause: and good works spring of faith, as from their head or fountaine. I sée indéed, that the intent of these men is not to be discommended, which labour to applie the sentences of the fathers vnto the truth, as much as is possible; but yet that which they auouch to be true, cannot I affirme. For there are certeine sentences of the fathers so hard, that they can by no meanes be drawne to this meaning: 261 for they, to defend the libertie of our will, will not haue all things to depend of the predestination of God; and of purpose saie, that all wholie is not of God, but somewhat also is required of vs. And they expresselie write, that God electeth some; 262 for that he foresawe that they would beléeue. They haue also here and there manie other such like saiengs; so that I by no meanes can sée, how their sentences can agrée with our doctrine in this point. Howbeit Augustine fullie agréeth with it; Ierom also disagréeth not from it, although oftentimes in manie places, he agréeth with Origin and others: but against the Pelagians he highlie commendeth the sentence of Augustine touching this matter, and excéedinglie alloweth his writings against this heresie. Séeing therefore that Augustine oftentimes vsed this argument against the Pelagians, it must néeds be, that the same verie well pleased Ierom now being old. And Cyprian, as we haue before said, manifestlie writeth, that There is nothing ours: wherefore it followeth of necessitie, that it is all of God. But howsoeuer it be, there is no néed, that we should now dispute much as touching the fathers. As in all other things, which belong vnto faith; 263 so also in this question we must giue sentence according to the scriptures, not according to the fathers. And this selfe-same thing euen the fathers themselues required at our hands, which I in alledging of arguments haue performed to my power.
27 Amongst the latter writers, Pighius being forced by the vehemencie of the scriptures, granteth vnto vs, that works are not causes of predestination. For he confesseth that it consisteth fréelie, and of the méere mercie of God, with a respect (saith he) to works I thinke; 264 least he should séem to haue striuen so much in vaine. But if predestination be frée, and doo depend of the méere will & mercie of God, as the scriptures testifie; whie durst this man, of his owne head, imagine this new respect of works? For the holie scripture, and especiallie Paule, vtterly excludeth works from this matter. But Pighius, the more to bewraie that his lewd desire of contending, bringeth certeine arguments, which make nothing at all to this matter; That which in the blessed virgin, the mother of God, happened (saith he) touching election, ought in others also to take place; But shée was not predestinated fréelie, but bicause of hir humilitie, for shée sang, 265 Bicause he hath regarded the humilitie of his handmaiden; Wherfore the selfe-same thing ought to happen in others. I maruell how this man sawe not, that there is great difference betwéene ⟨…⟩: 266 for ⟨…⟩, is a vertue, which the Latines call Modestia; that is, modestie, whereby men haue a lowlie moderate opinion of themselues: the opposite to which vertue, is pride, or arrogancie. 267 But ⟨…⟩ is a vilenes and basenes, which commeth vnto men, either by reason of pouertie, or by reason of base bloud; or for other like things.
Wherefore the blessed virgin reioised, and praised God; for that he had aduanced hir to so great an honour, 268 whereas she otherwise was base, obscure, and vnwoorthie. For she was not (as this man dreameth) a setter foorth of hir owne merits, and vertues; to saie, that she was therefore elected of God, for that she had deserued it through hir modestie. And if thou diligentlie consider the course of that song, thou shalt easilie sée, that she ascribeth all hir good things vnto God; Thy mercie (saith she) is from generation to generation: and she addeth; He hath remembred his mercie: afterward with mercie she ioineth the promises; As he spake (saith she) vnto Abraham our father. But why sawe not this good fellowe, that the image of our predestination is to be set rather in Christ, than in the virgin? But Augustine saith, that The humanitie of Christ was predestinated, and taken altogither fréelie and vtterlie, without anie respect of good works.
269 28 They obiect also vnto vs the words of the Lord to Samuel; for he, when he should annoint one of the sonnes of Isaie to be king ouer Israel, and had first brought before him Eliab the eldest, the Lord said vnto him; This is not he whom I haue chosen, haue no respect to the tallnes of stature. For men see those things which appeere outwardlie, but I behold the harts. Lo, (saith Pighius ) this place teacheth, that God is mooued by the perfection of the hart, & not by outward properties. But in that historie is not intreated of the eternall predestination of God, whereby he hath elected vs vnto perpetuall felicitie; there it is intreated onlie of the exalting of a man vnto a kingdome. 270 Wherein God hath set foorth vnto vs a notable example, that when we will commit anie office or function vnto a man, we haue chéefelie a respect vnto the abilitie and skilfulnes which is required to the execution of that office; according to which doctrine Paule also to Timothie setteth foorth vnto vs, what things are to be required in him, which should be chosen an elder or a bishop. God himselfe also, in the old testament, hath at large described, of what conditions he ought to be, whom he would haue to be appointed a king. Vnto which sense Peter also séemeth to haue had respect, who, when two were set before him, 271 of which the one was to be placed in the roome of Iudas, he called vpon God the searcher of harts; for that he onlie knew the mind and heart of him, whom he would haue to be chosen. And yet ought we not to thinke, that God findeth in men that hart, which he hath a respect vnto; he rather changeth and maketh méet those whom he will appoint vnto anie office; 272 as we knowe he did in Saule, of whom we read, that he was so changed, that he became vtterlie another man. For wheras before he was but simple and rude, he was afterward able to prophesie amongst the prophets: which for that it was new and strange, gaue an occasion of this prouerbe; 273 What! Is Saule also among the prophets?
Pighius moreouer alledgeth, that of this our doctrine will followe, that men will séeke the causes of their damnation, not in themselues, but in God; which is both absurd and wicked. But let this man consider, 274 how this may be inferred of our doctrine; for we teach, that euerie man is subiect vnto sinne, & therefore deserueth damnation. Neither euer said we vnto anie man, that he hath not in himselfe a most iust cause of his damnation; yea, we both are, and alwaies haue béene persuaders of all men, that when they will take in hand anie thing, they take counsell no where else, but from the will of God reuealed: that is, out of the holie scriptures, and not of the secrecie of Gods predestination. And yet dooth it not therefore followe, that by this forme of teaching, there is no vse of the doctrine of predestination: for vnto it must we then chéefelie haue a respect, when we are tossed with aduersities; and when, through the verie force of afflictions, we féele that our faith is weakened in vs. This taught Paule in the eight chapter of the epistle to the Romans, 275 and therefore he added; If God be on our side, who shall be against vs? Who shall separate vs from the loue of God? Shall tribulation, or anguish? &c. So then this doctrine is not so to be left, as though no man can applie it vnto himselfe; it must rather diligentlie be kept, till opportunitie shall serue to vse it. Neither is it a point of arrogancie, but of the spirituall wisedome, for a man to vse it to himselfe, when néed requireth.
29 Moreouer, Pighius falselie saith, that those things, which we speake, are against the goodnes of God: as though it should séeme vniust, that God should elect vnto himselfe a certeine few; and in the meane time ouerhip infinite others. 276 For this might shew (saith he) some crueltie in God; especiallie if We saie that he is offended, before that anie thing is committed against him. But it is méete (saith he) that the purpose of God should be reasonable; and yet of his iustice can no other reasons be giuen, but onelie the works of them which are predestinated: neither can the iustice of GOD by anie other meanes be defended. Those things beare indéed a goodlie shew, but they further not much to ouerthrowe that, which we haue prooued. For first, to intreate of the goodnes of God; there is no creature, which can séeme to be void of it: for God perpetuallie bestoweth manie good things, yea euen vpon the wicked; for He maketh his sunne to arise vpon the good and vpon the euill, 277 and raineth vpon the iust and vpon the vniust. And although he doo not equallie distribute vnto all men, yet he cannot therfore iustlie be accused: for Christ answereth in the Gospell; 278 May I not doo with mine owne what I will? If Pighius thinke it vnméete, that out of manie, few be chosen; he picks this quarell, not against vs, but against God: 279 for the scriptures manifestlie teach, that Manie are called, but few are chosen: and that of manie nations, onlie the people of the Iewes was taken of the Lord to be his particular people; and that euen in that people, although the number of them were such, as might be compared with the sand of the sea, yet a remnant onelie should be saued. Against those testimonies so manifest, how can Pighius contend? Doo we not also sée, that in things naturall, things that be most excellent, are alwaies most rare? For there is great plentie of common stones; but of pretious stones there is woonderfull great scarsitie: vnprofitable herbs growe euerie where, whereas corne (for the most part) is déere. And why God will haue it to be thus, he himselfe best knoweth; we may peraduenture suppose, that he therefore dooth it, that the gifts of God to men might be the more commended. For, we are so blockish, that we neuer woonder at those things which are customablie doone. But these are nothing but mans coniectures. But forasmuch as God hath not rendered a reason of his counsell, herein I thinke it not our parts to be too curious in séeking it.
This onlie will I adde; that God is not onlie good and bountifull towards vs, but also that in him cannot be found so much as one shew or token of crueltie: 280 for this is the nature of crueltie, to reioise in the punishments of other men, and chéeflie when innocents be afflicted. For to take pleasure, namelie, for that thou séest iustice exercised against the wicked, or to be sorie if thou séest them to liue happilie, can neither be ascribed vnto enuie, nor vnto crueltie. 281 For in the prophets, and especiallie in the Psalmes, we sée manie such affects: which doubtles perteine vnto ⟨…⟩, that is, zeale; 282 & not vnto crueltie or enuie. And although the purpose of God be reasonable, yea, euen reason it selfe, yet are not the reasons to be sought for in those which are elected; for that they lie hidden in the most déepe wisedome of God. Thither dooth Paule call vs backe, when he crieth out; 283 O the depth of the riches of the wisedome and knowledge of God! How incomprehensible are his iudgements? And how vnsearchable are his waies? Who hath knowne the mind of the Lord? Or who hath beene his counseller? Paule by those words teacheth nothing else, but that God indéed, by reason of his manifold and infinite wisedome, wanteth not reasons, but that they are vnto men vnsearchable; for that they are not by him reuealed. I woonder also that Pighius would complaine of violating the iustice of God; for that Paule obiecteth vnto himselfe, 284 and yet changeth not his mind. Neither is it anie maruell; for as Paule himselfe testifieth, all this whole matter perteineth vnto mercie, and not vnto iustice. Wherein notwithstanding (as Augustine teacheth) we may verie well defend, 285 that God dooth nothing vniustlie: for whatsoeuer he giueth vnto the elect, he giueth it of his owne, and not of another mans; and whatsoeuer he requireth of the reprobate, he iustlie and by most good right, requireth it. These things had not Pighius obiected vnto vs, if he had diligentlie weighed with himselfe the Antithesis, which Paule hath put betwéene our works, and the purpose of God. For he saith; Not of works, but of him that calleth, that election might abide according to the purpose.
30 He thinketh also that it is absurd, that the predestination of God should be made so frée; for by that meanes he supposeth, that there is laid a necessitie vpon men, and all consideration of blame is taken awaie. But this argument perteineth to our fourth article, where we will intreate of this necessitie. Howbeit, 286 I maruell how this could come into his head, that the consideration of sinne is taken awaie, if there be granted a necessitie. As though (forsooth) anie man can auoid originall sinne; and yet dooth it not thereof followe, that such a sinne is no sinne. He addeth moreouer, that we cannot auoid, but that we must make God an accepter of persons. 287 But if he had considered, that this fault is then co~mitted, when as we are mooued to distribute, or to giue iudgement by such circumstances and conditions, which make nothing at all to the cause, he would neuer saie thus: for this cannot haue place in God. For he found not those circumstances and conditions in men, but putteth in them euen such as himselfe will; so as no man can obiect vnto him, that as touching election, he hath not attributed vnto his person, that which was conuenient or agréeable: for God is the author of all persons, and of all comelines.
But he saith, the care and endeuour to liue vprightlie is taken awaie. As though we by this doctrine doo make men woorse, and doo open a windowe to licentiousnes and dissolute life. But how strange and false these things are, I suppose it is thereby manifest; for that we alwaies teach, that predestination belongeth not onlie to the end, but also to the meanes. For we are predestinated, not onlie vnto felicitie, but also vnto good works; namelie, that we should walke in them, and be made like vnto the image of the Sonne of God. The wicked regard not these things, and also without this doctrine, liue wickedlie: but the godlie, for that they haue confidence, that they are predestinated, labour by holie works to make their calling sure. 288 And vnto them by this doctrine, is opened a windowe vnto modestie, vnto patience in afflictions, vnto gratitude, and vnto a singular loue towards God. But take awaie this doctrine, & there is made open, not a windowe, but an excéeding wide gate to pride, to ignorance of the gifts of God, to vncertentie, and doubting of saluation in aduersities, and the weakening of our loue towards God.
31 But these men saie further, that this maketh verie much against vs; for that nothing can light vnder predestination, or reprobation, but that which God willeth: but that God should will sinnes, is to be counted for a most absurd, and a blasphemous doctrine. They saie moreouer, that God cannot iustlie punish, if we commit those things, which he himselfe both willeth and worketh. But this must we of necessitie saie, if we affirme, that not onelie our ends, but also our meanes to the ends depend of the purpose of GOD. To satisfie this doubt, first let them remember, that it cannot be denied, but that God after a sort willeth, or (as some other saie) permitteth sinne. But forsomuch as that is doone without anie coaction of our mind, therfore no man, when he sinneth, can be excused. For he willinglie, and of his owne accord, committeth those sinnes, for which he ought to be condemned; and hath the true cause of them in himselfe: and therefore hath no néed to séeke it in God. Further, this is no good comparison, which these men make betwéene good works and sinnes. For God so worketh in vs good works, that he ministreth vnto vs his grace and spirit, whereby these works are wrought; for those are the grounds of good works: which grounds we haue not of our selues. But sinnes he so gouerneth, and after a sort willeth, that yet notwithstanding, the grounds of them, that is, the flesh, and our corrupt and naughtie nature, are not in God, but in vs. Wherefore, there is no néed that they should be powred into vs by anie outward moouer.
And God is said after a sort to will sinnes; 289 either for that, when he can, he prohibiteth them not; or, for that by his wisedome he directeth them to certeine ends; or for that he suffereth them not to burst foorth, but when, and how, and to what vses he himselfe will; or finallie, for that by them he will punish other sinnes. But these adde, that God by no means willeth sinne: for so it is written in Ezechiel; As trulie as I liue, 290 saith the Lord, I will not the death of a sinner, but rather that he be conuerted & liue. But we answere, that the prophet in that place, intreateth not of the mightie & hidden will of God, & of his effectuall will: for God by that will, worketh all things which he will both in heauen & in earth. But he intreateth of that will, 291 which they call the will of the signe: for no man can by those signes and tokens, which are expressed in the lawe, gather that God willeth his death or condemnation. For the Lord commanded his lawe to be published vnto all men, he hath vnto all men set foorth those things which should be profitable & healthfull, lastlie, he vpon all men indifferentlie powreth great benefits; wherfore by this will, which we call the will of the signe, he willeth not the death of a sinner: yea rather, he prouoketh them to repentance. But as touching the other will, which they call the will of his good pleasure, if by it he would haue no man perish, then doubtles no man could perish: and there is no will so peruerse, as Augustine saith, which God (if he will) cannot make good. Then according to this will, he hath doone all things whatsoeuer he would. This is a readie and plaine interpretation, which if our aduersaries admit not; but will néeds contend, that the words of the prophet are to be vnderstood of the mightie will of God, and of his will of good pleasure: then will we answere, 292 that that sentence perteineth not vniuersallie vnto all sinners, but onlie to those which repent. And they are the elect and predestinated, vnto whom, God as according to his purpose, he giueth faith and calling, so also giueth he repentance. And therefore, whether sense soeuer they followe, they shall neuer out of those words conclude, that God vtterlie and by no meanes willeth the death of sinners, or sinne.
32 But they obiect certeine words, out of the first chapter of the booke of Wisedome, where it is written; 293 God reioiseth not in the destruction of the liuing. But if (saie they) he by anie maner of meanes willeth sinne, or the punishment thereof, he cannot be said not to reioise: for he reioiseth in that which he will haue to be doone. First I answer, that that booke is not in the canon, and therefore the authoritie thereof may be refused. But admit that that booke were canonicall, yet doo those words make nothing against vs: for he, whatsoeuer he was, that was the author of that booke, ment nothing else, but to remooue from God that naughtines of nature, whereby wicked men take pleasure in euill things. 294 And yet was it not his meaning, that God punisheth wicked facts against his will: for otherwise, whosoeuer be that author vnder the name of Salomon, he should be against the true Salomon. For he in his Prouerbs, vnder the person of wisedome thus writeth of the vngodlie and vnbeléeuers; 295 I also laugh in your destruction. In which words is declared, that God with this laughing, that is, with a chéerfull mind, administreth iustice.
296 As touching the words of Ecclesiasticus, which are written in the fiftéene chapter, that No man ought to saie of GOD, ⟨…⟩, that is, Hee hath deceiued mee: in which place the Latin translation hath, Me implanauit. Vnlesse we will haue that place to be manifestlie repugnant with manie other places of the scripture, in which God is said to haue deceiued the people by false prophets, 297 and to haue co~manded that Achab the king should be deceiued, and to haue made blind the hart of the people, least they should sée; we must néeds after this maner expound those words: 298 that No man ought to laie the fault in God, as though he would excuse himselfe. Achab, if he was deceiued, iustlie deserued to be deceiued; for that he contemned the true oracles of God, and delighted himselfe in false prophets. 299 The infidelitie also, and impietie of the people of Israel, caused the vengeance of God, and blindnes to come vpon them; so that when they were deceiued, they could by no meanes be excused. Our aduersaries also séeme somewhat to be offended, for that we affirme, that men haue in themselues the cause of sins; that is, a corrupt and naughtie nature. For in that first chapter of the booke of Wisedome, 300 the generations of the world are said to be good, and not to haue in them ⟨…⟩; that is, A deadlie medicine. This is true indéed, so it be vnderstood of the first constitution of things, 301 and chéeflie of the creation of man, which was created of GOD in a good estate: but afterward, through his fall, he spilt both himselfe and his posteritie.
33 Pighius moreouer cauilleth against our doctrine, as though we stir vp men to hate God. For Christ thus speaketh of Iudas; 302 Wo be vnto that man, it had beene better for him neuer to haue beene borne. He being reiected, and a reprobate, it must néeds followe, that he hated God; séeing God first hated him. And forsomuch as the number of the reprobate is the greater number, euerie man (saie they) might easilie suspect, that he is one of that number; and so it should come to passe, that manie should detest God. But we answer, that Christ said well, that It had beene better for that man, that he had not beene borne. For euerie one of vs, ought rather and more gladlie either to haue neuer béene, or to be brought to nothing, than that by committing of sinne, we should offend God. Wherefore Christ said trulie and plainlie, that It had beene better for Iudas that he had neuer beene borne. Howbeit simplie, 303 and as touching God, it had not béene better: for by him, both the counsell of God, concerning our redemption was fulfilled; and also by the punishment which was laid vpon him, both the iustice and power of GOD appéered the more plainlie.
And it is vaine, that they saie, 304 that manie fall into suspicion of their reprobation: for out of the holie scriptures, no man can gather anie effectuall arguments of his reprobation. And if God will sometimes reueale it by a certeine secret iudgement, it cannot be drawne to a common rule. In our time indéed it happened, that a certeine man in Italie called Francis Spiera inwardlie fealt, 305 that God had imposed this euill vpon him: but this in my iudgement was doone to the terror of others. For he, after that he had, at the beginning, knowne the truth of the Gospell, and openlie confessed it; being brought to Venice before the Popes legate, publikelie abiured it. Afterward, being striken with a gréeuous wound of conscience, he persuaded himselfe, that he had sinned against the holie Ghost; by meanes whereof, he was throwne into so great a desperation, that he would neuer afterward admit anie consolation, though notable and godlie men were about him, which exhorted him to haue a good hope in Christ, and his death. And he would saie, that these things serued well to be spoken vnto others, but vnto him they nothing at all preuailed: for that he knew most assuredlie, that he had sinned against the holie Ghost, and that there was no remedie left to deliuer him from damnation; and so remaining in this desperation, he died.
God would in this man, by a certeine singular, and vnaccustomed dispensation, feare awaie others from the like wickednes and impietie. Howbeit, this neither customablie happeneth, as far as we can gather out of histories; neither also can anie man, by the holie scriptures, sée this desperation. And peraduenture God did not this to Spiera, but the diuell (whose bondslaue he was) hauing now renounced godlines suggested this; to the end he might driue him to vtter desperation. So then we must make a distinction (as we before admonished) that either we speake of them that are vtterlie without all féeling of pietie, or else of the godlie, and of them that are now called. If ye talke of strangers, they either nothing regard these counsels of God, or else they are alreadie in despaire of themselues: 306 if we meane of the godlie, they will not suffer themselues anie long time to be tormented with this suspicion; for that they now sée themselues called and faithfull, and therefore are iustified: all which things persuade them to haue a confidence, and to hope that their names are entered in the roll of the elect.
34 Lastlie, Pighius imagineth, that we speke things absurd; bicause we teach that men were first in a masse marred and corrupted with originall sinne, before that they were predestinated of God: as though we would iustifie the purpose of God, when yet notwithstanding we in the counsell of predestination, put condemnation and eternall infelicitie, before sinnes and our corrupt nature; and so we iustifie that which is first, by that which commeth after. He addeth also, that by this meanes, as touching the purpose of God, euen by our owne doctrine, the end is first appointed, and those things also which bring vnto the end. Wherfore, forsomuch as originall sinne is one of the means, whereby we are condemned, it cannot, as we imagine, go before reprobation; when as it falleth and is comprehended vnder it as a meane vnto eternall condemnation. But these things shew, 307 that this man vnderstood not what we saie. Neither Augustine nor we euer said, that originall sinne went before predestination, séeing predestination is before anie time was; & Adam fel in time. Neither is it so absurd as he imagineth, that sinnes should fall vnder reprobation, not indéed as the cause therof; but as the cause of condemnation and of eternall miserie. And whereas he saith, that if it were so, it should followe; that God willeth sinnes. Now we haue declared how this is to be answered. Neither can he denie, but that God vseth sinnes, which are continuallie committed, to those ends which he himselfe hath appointed. And forsomuch as this is not doone of him rashlie, but by his determinate counsell; how can it be, that after a sort sinnes are not comprehended vnder reprobation?
Now if he contend that God after one sort willeth, and is not the cause of sinnes and good works; we also affirme the same. But yet in the meane time, let him cease to count it for a thing absurd, that as well the end, as the means either of predestination, or of reprobation, are comprehended vnder the purpose of GOD, though after a diuers maner. And as touching originall sinne, we also affirme, that it goeth not before predestination or reprobation; but of necessitie followeth it: for that God would not produce men out of any other stocke or matter, but out of the progenie of Adam; by means whereof, we are all borne infected with the spot of corruption. And forsomuch as this was not hidden from God, therefore Augustine & we also with him saie, that God from euerlasting purposed to haue mercie on those whom he loued, and not to haue mercie on others whom he loued not: so that if they, which want that mercie, which is bestowed vpon others, doo lead their life in originall sinne; and when they are come to age, and to the vse of reason, doo adde vnto it manie other sinnes, then are they iustlie and woorthilie damned. And this may effectuallie be said, to repell those, which peraduenture presume to laie the cause of their damnation, not vpon their owne faults, but vpon God. Wherfore originall sinne goeth before the birth of all men, so that thou haue a respect vnto euerie particular man: 308 it also goeth before the damnatition of all the wicked, although it could not be before the eternall purpose of God, but onelie as touching foreknowledge.
35 These things being as we haue declared them, as they are in no case absurd, euen so may they well be perceiued; if we depart not from the sense of the scripturs: which sense, how much in this place Pighius ouerpasseth, 309 by meanes of his owne fond inuention, I will in few words touch. He maketh manie degrées or acts in the mind of God, which he ordereth in themselues; not by distinction of time, but of nature: and therefore, such acts he calleth signes; and yet had he not that out of the holie scriptures, but borowed it out of Scotus. In the first signe (saith he) God appointed to bring foorth all men to eternall saluation, which they might haue fruition of togither with him, and that without anie difference; and ouer them he would haue Christ to be the head, whom he thinketh also should haue come in the flesh, although the first man had not sinned. In the second signe, he saith, that God foresawe the fall of man, by reason whereof it was not now possible that men should come vnto saluation, that is, vnto the end, which God had purposed in himselfe, when hée decréed in the beginning to create man. Howbeit, that the matter might go forward, he saith, that God did put in the third signe, remedies in Christ; namelie, of grace, and of the spirit, & such like, whereby might be holpen those which would receiue them, and those forsaken which should refuse them. Lastlie in the fourth signe, for that he foresaw that manie would imbrace these aids, and would vse them well and effectuallie, he therefore predestinated them to saluation: but others, whom he sawe would reiect these benefites of God, he adiudged to vtter destruction. This he speaketh concerning them that be of full age. But forsomuch as by this fond imagination, he could not satisfie as touching infants, that perish before they can haue the vse of frée will, he patcheth therevnto another fable; namelie, that they, after the iudgement, shall be in this world happie, with a certeine naturall blessednesse, wherein they shall continuallie praise God, and giue thanks vnto him, for that their estate so tollerable. So this man feineth a doctrine, which he can not prooue by anie one word of the scripture.
For how attributeth he vnto God, that he in the first signe decréed those things, which should not haue successe; namelie, that all men should enioie felicitie? It is the point of a wise man, I will not saie of God, 310 to decrée or will those things, which shall take no effect. Let him also bring foorth some oracles of God, to declare vnto vs, that the sonne of God should haue taken vpon him mans flesh, though man had not sinned: but he shall no where be able to shew anie such thing, séeing the holie scriptures euerie where testifie vnto vs, that he was giuen for our redemption, and for the remission of sinnes: which also might haue taught him, if he had considered, that originall sinne went before all the effects of predestination, creation onelie excepted. Séeing Christ was to this end predestinated and giuen vnto vs, that we might haue a remedie of our fals; of all which fals originall sinne is the head and principall: and he had not taken vpon him humane flesh, 311 if there had ben no sinne committed. He, without the scriptures also, imagineth, that it lieth in the power of our frée will, to receiue the remedies béeing generallie set foorth; when as this is the most absolute gift of God. And that which he last of all bringeth; namelie, of the naturall felicitie of children, is not onelie auouched besides the scripture, but also is plainlie against it; which teacheth, 312 that all perish in Adam, vnlesse they bée renewed by the mediator. But to perish, or to die, how repugnant it is with felicitie, all men easilie vnderstand. And besides that, he hath not on his side one of all the fathers, which durst imagine anie such fond deuises. Neither can I bée persuaded, that Pelagius himselfe, if hée were aliue againe, would more diligentlie colour his opinion, than this man hath painted it and set it foorth.
36 That which we haue hitherto prooued touching predestination: namelie, that it dependeth not of workes foreséene; the selfe same thing also affirme we of reprobation: for neither dooth it also depend of sinnes foreséene; so that by reprobation thou vnderstand not extreme damnation, but that most déepe eternall purpose of God, of not hauing mercie. For Paule writeth alike of Esau and Iacob; 313 Before they had done anie good or euill, it was said; The elder shall serue the yonger; Iacob haue I loued, but Esau haue I hated, that it should not bee of works, but of him that calleth. And Pighius laboureth in vaine, to haue this sentence of Paule vnderstood of one of them onelie; séeing the apostle ioined them both togither, vnder one and the selfe-same condition. Which hée more manifestlie afterward declareth, saieng; 314 Hee hath mercie on whom he will, & whom he will he hardeneth. Further, 315 if sinne were the true cause of reprobation, then should none be elected; séeing God foreknoweth, that all men are defiled with it. The verie which thing Augustine prooueth vnto Simplicianus.
37 But now we will entreate of the third article, 316 to sée what are the effects of predestination, & of reprobation: & we will be the bréefer, for that those things which shall be spoken, haue much light of that is alreadie spoken. The first effect therefore of predestination is Christ himselfe; 317 for the elect can haue none of the gifts of God, vnlesse by our Sauiour it be giuen vnto them. Then also let there be put those effectes, which Paule describeth in the 8. 318 chapter to the Romans, when he saith; Whom he foreknew, those also hath he predestinated; whom he hath predestinated, those also hath hee called; and whom he hath called, those he hath iustified; & whom he hath iustified, those hath he glorified. Whereby it is euident, that calling also, & iustification, and glorification, are the effects of predestination; whervnto also maie be added, conformitie to the image of the sonne of God, séeing that Paule reckoneth it vp as an effect of predestination. Let good workes also be added, séeing that God is said to haue prepared them that we should walke in them. 319 The followeth the certeintie or confirmation of our saluation. Lastlie, is the declaration of the riches of the glorie of God, which end Paule manifestlie mentioneth in the 9. chapter to the Romans: 320 & to the Ephesians he writeth; That we might be to the praise of his grace and glorie.
But as touching reprobation, if it be compared vnto the first man; God from euerlasting decréed to produce him, 321 that by frée will & certeine grace giuen vnto him, he might haue stood, if he would: and God could haue giuen vnto him greater grace, so that hée could not haue fallen, but he would not. But whether Adam were of the number of the reprobate, 322 or of the predestinate, cannot be gathered out of the holie scriptures; although all the fathers, in a maner, consent that he was saued, & therefore perteined to the number of the predestinate. But other men, which were reprobated, were offered vnto God in a masse of perdition, & vtterlie corrupted: for God decréed to produce them, not elsewhere, but out of the séede of Adam. And forsomuch as by his frée purpose, he would not bestowe his mercie on manie, which is vtterlie to refuse, thereof followed reiection; whereby they were left in their natiue sinne. Further, forsomuch as God suffereth not his creatures to be idle, they also are perpetuallie pricked forward to worke: & for that they were not healed, they doo all things according to their corrupt nature; which although they séeme somtime to be beautifull workes, yet before God they are sinnes. Moreouer, according as their wicked facts deserue, God manie times punisheth in them sinnes by other sinnes; as vnto the Romans; 323 Manie are said to haue bene deliuered vp into a reprobate mind, for that when they knew God, they glorified him not as God.
But yet as touching the sinne of the first man, this is to be considered, that sinne could not bée said to haue béene the punishment of another sinne; for if it were the first sinne, it had not anie other sinne before it: and that God vtterlie willed not that sin, it cannot be said, for against his will, how could it be committed? And he sawe that he would fall, if he were not confirmed with his spirit, and with a more plentifull grace: hee holpe him not, neither put he to his hand to kéepe him from falling. Moreouer, the diuell, if God had othewise willed, durst not haue tempted him. Furthermore, he had appointed by him, to declare his goodnesse and seueritie. He gaue the occasion, when he set a law, which he knew should not be kept; and also in giuing him a wife which should entise him; and finallie, the occasion it selfe, which as a subiect or matter, susteined the priuation of vprightnesse, could not without the power and might of God, haue béene produced. Wherefore it is euident, that God after a sort willed that sinne, and was some waie the author of it, although that it were not a punishment of sinne going before. But contrariwise, he is said not to haue willed it, and not to haue béene the author of it; for that hée prohibited it, punished it, and did not absolutelie will it, but for another end: neither suggested he of himselfe, nor inspired the lewdnesse: but the will of Adam, not being letted by a more mightie grace, of his owne accord declined from vprightnesse. There is also brought out of Esaie an effect of reprobation; namelie, that he will make blind and grose the hart of the people, that they should not vnderstand. 324 And God oftentimes, either by himselfe, or by euill angels, sendeth cogitations, and offereth occasions, which if we were vpright, might bée taken in the best part: but forsomuch as we are not renewed, we are by them driuen vnto euill; afterward iustlie and worthilie followeth damnation for sinnes: and finallie, the declaration of the power and iustice of God, 325 is the last effect of reprobation, & all these things followe reprobation; although God, as we haue before declared, is not all alike the cause of all these things.
38 But because all the benefits of God, which are giuen vnto the predestinate, 326 are referred vnto grace, as to their head & fountaine: therefore let vs sée whether that principall effect of Gods predestination, be as some haue imagined, set foorth of God common to all men: for if it were so, then should all men be predestinated, and it should lie in their owne power, or in their owne hands (as the saieng is) to be predestinated, so that they would receiue grace when it is offered. We in no wise saie, that grace is common vnto all men, but is giuen vnto some; 327 and vnto others, according to the pleasure of God, it is not giuen. And to confirme this matter, we alleadge these places of the scripture. In the 6. of Iohn it is said; 328 No man commeth vnto me, vnles my father shall drawe him. And I woonder that the aduersaries should say, 329 that all men are drawen of God, but all men will not come. As if a man should saie, No man can chalenge to himselfe learning or good arts, 330 which is not endued with reason & wit: and yet doth it not therof follow, that though all men haue reason & wit all men should attaine good arts, séeing that besides those principles, studie and will are required. So saie they, All men are drawen of God; but besides the drawing of God, there is required that we be willing & assent; for otherwise we are not brought to Christ. But doubtlesse it cannot be, that in all those propositions, which are spoken with an exception, that exception should belong to all men. For Christ said to Pilate; 331 Thou shouldest not haue power against me, vnles it were giuen thee from aboue. Shall we therefore take vpon vs to saie; that vnto all men was giuen power against Christ? And when as it is written; 332 That No man shall enter into the kingdome of heauen, vnlesse hee be borne againe by water and the spirit; shall we therefore inferre, that all men are borne againe of water and the spirit. And when the Lord saith; 333 Ye shall not haue life in you, vnles ye eate the flesh of the sonne of man, and drinke his bloud, shall we take it, that all men eate the flesh, and drinke the bloud of the Lord? And if this ought not so to be, whie will these men, when we saie; No man commeth vnto me, vnles my father drawe him, therof inferre, that all men are drawne vnto the father?
Verelie, if a man consider the course of the text, he shall sée that this sense cannot stand. After that he had made mention of the eating of his flesh, and of the drinking of his bloud: the Iewes were by reason thereof offended, and the disciples went their waie: vpon occasion whereof Christ said; No man commeth vnto me, vnles my father drawe him: which he ought in no case to haue said, if he had meant to reprooue onelie them of infidelitie. He should not doubtlesse haue made mention of the father, as though he drew them not, if he gaue that gift to all men. And Augustine, when he interpreteth this place, saith; Whie he draweth this man, & draweth not that other man, doo not thou iudge, if thou wilt not erre. In which words hée declareth, that all men are not drawne of God. And in the selfe-same chapter it is written; 334 All that my father giueth me shall come vnto me. Wherfore, if all men were drawne, they should all come vnto Christ. And in the same place it is written; 335 Euerie one which hath heard of my father, and hath learned, commeth vnto mee. Séeing then manie come not vnto Christ, therby is declared, that manie neither haue heard nor learned. 336 And in the 10. chapter, when Christ had said, that He is the shepheard, and hath his shéepe: 337 amongst other things he saith; These whom my father gaue me, no man can take out of my hands. But we sée, that manie fall from saluation, and therfore we ought to thinke that those are not giuen of the father vnto Christ.
338 39 But héere also the aduersaries cauill, that Although no man can take them awaie, yet neuerthelesse men of their owne accord may go awaie. 339 As if a man had seruants, béeing himselfe a lord of great might, hée might doubtlesse saie; No man can take awaie these seruants from me, and yet they of their owne accord maie go from him. But how vaine this their cauillation is, the words which followe declare. 340 For Christ addeth; The father which gaue them vnto me, is greater than all: by which words he declareth that therfore those, whom he had receiued of the father, could not be taken awaie from him; for that he is most mightie. Wherefore if they cannot by them be taken awaie which are in Christ; neither also are they able to withdrawe themselues: not that they are compelled by force, 341 but by the waie of persuasion it is of necessitie that they abide. The verie which thing the Lord also spake, touching the temptation of the latter times; namelie, that If it were possible the elect should be deceiued. 342 In the selfe-same 6. chapter of Iohn, Christ said; 343 that No man commeth vnto him, but hee vnto whom it is giuen of the father: which place hath one and the selfe-same sense with that other sentence, wherein he said; No man commeth vnto me, vnles my father drawe him. And Iohn Baptist, as it is written in the 3. chapter of Iohn, 344 when he heard of his disciples, that Christ baptised manie, answered; that No man can receiue anie thing, vnles it be giuen him from heauen. And in the selfe-same chapter; 345 The spirit breatheth where it will. Which although it be spoken of the wind, yet notwithstanding it is applied vnto the holie ghost, which regenerateth: for to declare the force of the holie ghost, the similitude is taken from the nature of the wind.
But this is more manifestlie set forth in Matthew, when it is said; 346 No man knoweth the father, but the sonne, and he to whom the sonne will reueale him. Wherein we are taught, 347 that the reuealing of Christ is not giuen vnto all men. Which thing Christ in the same Euangelist declared, when turning him vnto the father, he said; 348 I giue thee thanks ô king of heauen and of earth, for that thou hast hidden these things from the wise and prudent men, and hast reuealed them vnto babes. There also is declared, that the reuealing of true doctrine is not common vnto all men. But if thou wilt saie, 349 that therefore it is not reuealed vnto the wise men, for that they will not receiue it: the words following doo not render this cause; but rather declare, that the will of God hath so decréed: for it followeth; For so it hath pleased thee. And againe, when the Apostles inquired whie hée spake in parables to the people, he answered; Vnto you it is giuen to knowe mysteries, 350 but vnto them it is not giuen. And he said, that hée so spake vnto them, that they séeing should not sée, 351 and hearing should not vnderstand. And he cited a prophesie out of the 6. of Esaie, wherin was commanded, that the people should be made blind, and that their hart should be made grose; least peraduenture they should be conuerted, & God should heale them. Moreouer, the apostle citeth out of the booke of Exodus, 352 God thus speaking; 353 I will haue mercie on whom I will haue mercie, and will shew compassion on whom I will shew compassion. Also that which is written of Pharao; 354 To this end haue I raised thee vp, 355 that I might shew my power in thee. And he saith also, 356 that Some vessels are made to honour, and some to dishonour. Which words most euidentlie declare, that grace is not set foorth common vnto all men.
Peter also in the Actes of the Apostles, said vnto Simon Magus; 357 Repent, if peraduenture GOD forgeue vnto thee this thought. But they saie that in this place Peter doubted not, but that grace is common vnto all men: but he was vncerteine whether Simon would receiue it, and earnestlie repent. But this subtill shift nothing helpeth them; 358 for, as the apostle teacheth vs vnto Timothie, Euen repentance also is the gift of God. For he admonisheth a bishop, to hold fast sound doctrine, & to reprooue them that resist, if peraduenture God giue vnto them to repent. Whereby is concluded, that it lieth not in the hands of all men to returne into the waie, vnles it be giuen them of God. Moreouer, 359 some sinne against the holie ghost; Who are not pardoned, neither in this world, nor in the world to come. So as it is manifest, that vnto these men, grace is no more offered nor common. 360 And in the Acts of the Apostles, God is said to haue opened the heart of the woman that sold silkes, to giue heed vnto those things which Paule spake: which is spoken, as a certeine thing peculiarlie giuen to that woman. And this place maketh that plaine, which is written in the Apocalypse; 361 Behold, I stand at the doore & knocke, if anie man open vnto me, &c. For we are said to open, in as much as God worketh that in vs; for he maketh vs to open, & it is he which giueth vnto vs to worke our saluation, 362 as it is said vnto the Philippians. And in the Gospell it is manie times written, that Manie are called, 363 but few are chosen. Paule also declareth the libertie of the spirit in distributing his gifts, when he saith vnto the Corinthians; 364 that One and the selfe-same spirit distributeth vnto all men as pleaseth him. Which sentence, although it be meant of graces & frée gifts, as they terme them; yet maie it no lesse be transferred vnto the grace, whereby we are renewed vnto saluation, séeing God is alike frée in the one and the other.
40 Lastlie, whilest these men thus make grace common vnto all men, 365 they conuert it into nature: which in no wise agréeth with the doctrine of the holie scriptures. And how much they are deceiued hereby, it maie easilie bée prooued; for that they séeke of these things to inferre, that it lieth in euerie mans power to receiue grace, when it is offered vnto them. Which in no case agréeth with the holie scriptures; 366 for Paule saith, that We are not able to thinke anie thing of our selues, and that all our sufficiencie is of God. And vnto the Philippians he writeth, 367 that God worketh in vs, both to will and to performe, according to his good will. And vnto the Corinthians, when hée had said that he had labored much, 368 he added; Not I, but the grace of God which is in me. To the Romans he writeth; 369 It is not of him that willeth, nor of him that runneth, but of God that hath mercie. Which could not be true, if it lie in our will to receiue grace when it is offered. Touching which place, Augustine to Simplicianus, in his first booke and second question saith, that The meaning of those words is not, as though it were sufficient for vs to will, vnlesse God aid vs with his grace: for by that meanes he might contrariwise haue said, It is not of God that hath mercie, but of man that willeth. But the sense is, as it is written vnto the Philippians; 370 that It is God which worketh in vs to will and to performe; and it is true, that we in vaine, will, vnles God haue mercie, & help. But who will saie, that God in vaine hath mercie, if we will not? In Ezechiel the prophet, it is said; that God himselfe would change our harts, 371 & in steed of stonie harts, giue vs fleshie harts. And Dauid in the psalme singeth; Incline my hart, 372 ô God vnto thy testimonies; to declare, that it perteineth vnto God to bow our wils. Which he in another place ment, when he said; 373 A cleane hart create in me, ô God. And in the booke of Wisdome it is written, that No man can haue a chast hart, but he vnto whom God shall giue it. And Christ most manifestlie taught, 374 that An euill tree cannot bring forth good fruits. Wherefore, so long as men are not regenerate, they cannot bring foorth so good fruit, that they shuld assent vnto grace when it knocketh. So that first it is necessarie, that they be changed from the same, and that of euill plants they bée made good. As in the generation of the flesh, 375 no man which is procreated, helpeth anie thing thereto: euen so is it in regeneration, for that there also we are borne againe through Christ and in Christ.
Moreouer, if we should giue place vnto the opinion of these men, all boasting should not be excluded; for euerie man might boast of that his owne act, whereby hée receiued grace when it was offered. Furthermore, séeing that this apprehension, according to our mind is doone by faith, but (as they thinke) by charitie, what will they doo? Will they denie that faith and charitie are the gifts of God? Augustine also reasoneth, that As in Christ the diuine nature tooke humane nature fréelie, not waiting for the consent thereof; so they, which are iustified, are not iustified by their owne will or assent. The same father also noteth, that Eternall life is in the scriptures sometimes called by the name of a reward; for that good works go before it. 376 But grace (saith he) and righteousnesse, are neuer in the holie scriptures called by the name of a reward; for that before it, goeth no good worke acceptable vnto God. And vnto the Romanes Paule writeth; I knowe that in me, 377 that is in my flesh dwelleth no good: where, by flesh, he vnderstandeth whatsoeuer is in a man not yet regenerate. 378 And dare they notwithstanding attribute vnto man, being yet in the flesh, that is, not yet regenerate, so much good, that he is able to applie saluation vnto him selfe?
And vnto the Corinthians; What hast thou (saith he) which thou hast not receiued? 379 And if thou hast receiued, why boastest thou, as though thou hadst not receiued? Neither will we suffer these men to runne vnto creation; for héere we speake not of the soule, or of the powers thereof, that is of will or vnderstanding, which we had of God by creation: but of that action or worke, which these men séeke to picke out of frée will, to the receiuing of grace. And forsomuch as they saie, that they haue this of themselues; they manifestlie speake against the apostle. For the Corinthians might haue answered; Thou demandest of vs, what hath separated vs, what we haue that we haue not receiued? Behold, we now shew vnto thée, that act and assent, whereby we fréelie, and by our owne power receiue the grace, which thou preachest vnto vs; this dooth separate vs from others: and so Paule had in vaine in such sort reprooued them. Moreouer, if grace were set foorth as common to all men, 380 as these men teach, what should we praie vnto God for the conuersion of infidels? Doubtlesse we so doo, for that we beléeue it lieth in the hand of God to open their hearts, if he will.
41 Neither must we thinke, as these men faine, 381 that God giueth to euerie man so much grace as is sufficient to mooue them: for if that did suffice, they should doubtlesse be mooued. For if there were set before a man, a thing of huge weight; & he being willing to moue it, had in himselfe so much strength as were sufficient, that is, as might ouercom the weight, which is to be mooued; then without doubt there would followe motion. So if God (as they saie) would in verie déed mooue the hearts of the wicked, & would giue so much strength, that is, so much grace, as should suffice; yea rather so much as should excéed the hardnesse of the wicked hart, nothing could let, but that it should be bowed, not in déed by compulsion, but by most effectuall persuasion. Augustine vnto Simplicianus, in his first book & second question saith, that There are two sorts of calling, one common, whereby men are called, but not by one & the selfe-same maner, wherby they are apt to be mooued & conuerted: others be so called, as they are apt to be mooued. Neither must we thinke (saith he) that God could not so haue called Esau, as he might be mooued, and as he might be made apt: for all men are not after one and the selfe-same maner allured and mooued vnto God. Verelie forsomuch as he is omnipotent, he might by his impulsion take awaie that naturall hardnesse. But saie they, if he would, he might: & yet will not God alwaies doo that he can doo. Let it be so; we saie euen the selfe-same, that God ouerhippeth some, & will not haue mercie on them, & therefore giueth not vnto all men, so much as might be sufficient vnto their saluation. And against those whom he ouerhippeth, he atteineth the end that he willeth; as it is written of Pharao; To this purpose haue I raised thee vp, 382 to declare in thee my power, & that my name might be spred abroad throughout the whole earth.
Christ knew verie well (as he himselfe testified) that Tyre, Sidon, 383 & Sodoma would haue bin mooued to repentance, if he had applied to them the miracles & doctrine which he granted to the Iewes. Wherefore, forsomuch as he gaue not those things vnto them, they wanted that which sufficed vnto saluation. The Lord also said vnto the Apostles; I haue chosen you, 384 but ye haue not chosen mee. 385 But by the opinion of the aduersaries, that vniuersall grace being granted, no man should be chosen of God, forsomuch as he should be after one and the selfe-same sort vnto all men; yea rather, we should choose God, in receiuing his grace when it is offered: and we should be formers of the election of God, and shuld not be formed of him. 386 I haue planted (saith Paule) Apollo hath watered, but God hath giuen the increase, that is, life and spirit. But if those things should be granted to be common vnto all men, he should rather haue said; Yée haue taken vnto your selues, the spirit, life, and grace. The selfe-same apostle said, that God had begun in the Philippians a good worke, 387 and also would performe the same against the daie of the Lord. Which words plainlie declare, that all whole is to be ascribed vnto God; namelie, to begin and to performe. And vnto the Ephesians; He worketh all things, 388 according to the counsell of his will, not (saith he) according to the counsell of another mans will: which doubtles he should haue said, if euerie man had in his power to take saluation, or not to take it. Againe, vnto the Galathians; 389 When it seemed good vnto him, which separated mee from my mothers wombe. If it were (as these men affirme) Paule should haue said; When it séemed good vnto me. For, as touching God, they affirme that grace is alwaies readie, and offered vnto all men. Wherefore by their iudgement, conuersion should then come, when it should please vs.
42 These arguments I thinke to be sufficient at this time, 390 though manie more might bée brought. Only now resteth to ouerthrowe those reasons, which séeme to make against vs. But before we enterinto that matter, this we saie, that we in no wise denie, but that God by outward calling; namelie, by his prophets, apostles, preachers, and scriptures, calleth all men. For this man is no more excluded from the promises or threatenings than that man; 391 but these things are alike set forth vnto all men, although all men are not predestinated to attaine vnto the fruit of them. This is diligentlie to be noted, if we will readilie answer to those things which are obiected. And when they laie against vs (which thing they verie often doo) that the promises are common and vniuersallie proposed; it is néedfull to be restrained vnto these or those men, and that God dalieth not in them, but dealeth in good earnest. First, as touching vniuersalitie, I will bring other propositions no lesse generall. 392 All flesh shal see the saluation of God; All shall be taught of God; All shal know me, fro~ the least to the greatest; I will powre of my spirit vpon all flesh. Shall wée saie, that these things are true as touching all men? No doutles, vnles Origins fable should be renewed, that all men shall at the last be saued.
They will answere, that these propositions ought to be restreined vnto the beléeuers, vnto them that are willing, & vnto them that respect the grace of God. And we also saie, that they are to be restrained: but we fetch our restraint further off, & ascend vnto the election of God, & vnto reprobation. And whether resolution (I beséech you) is the perfecter; and whether restraint is of more equitie? And yet doo we not saie, that God dalieth in these vniuersall promises; because forsomuch as the predestinate and the reprobate lead their life togither, and are not knowen who they be, it is méete, that there should be preaching vnto all men, least that for the reprobate, the elect should be defrauded, which by the preaching of Gods word shall take profit. And by this vniuersall preaching, God bringeth that end to effect, which he himselfe willeth. For the godlie, when they sée that the reprobate are left in their owne sense, and beléeue not, doo vnderstand, that it is grace, and not nature; and in them perceiue what should also haue happened vnto themselues, without the mercie of God, of whose gift conuersion is, and not of the power of man. And the vngodlie are made vnexcusable, when as they haue not performed so much as those outward workes, which they might haue doone; as it is declared to the Romans in the first and second chapters. 393
43 First the aduersaries imagine, that they are setters foorth of the mercie of God, for that they grant it common vnto all men. 394 But if wée consider the matter more inwardlie, we attribute much more vnto mercie than they doo: for we affirme, that all whole dependeth of it; which is of them denied, whilest they will haue it to lie in our power to receiue the grace of God. And if we saie, that mercie is not distributed alike vnto all men, we cannot therefore be reprooued; forsomuch as the scriptures manifestlie testifie the same. But these men, when they saie, that it lieth in our will to receiue grace, though they extenuate the same, yet is it in verie déed prooued to be a great matter: for what should it profit, to haue grace vniuersallie set foorth vnto all men, vnles a man would by his own proper will applie it to himselfe? Let them cease then to adorne this their opinion, with the title of the mercie of God. They bring also another argument; that Forsomuch as God prouideth for all men things competent vnto bodilie life, it is not verie likelie that he will faile them, as touching the preparation of eternall saluation; which should not be, vnlesse vnto euerie man were set foorth, so much of the grace of God, as is sufficient.
But for this cause, these men are reprooued by a similitude. For euen as God giueth vnto euerie mortall man corporall life, without anie their assent; euen so must they néeds conclude of spirituall life, which by all meanes they refuse to grant. We confes in déed, that God, through his mercie, causeth the sunne to arise vpon the good and vpon the euill; and we also confesse, 395 that both the predestinate and the reprobate are partakers of some of the benefits of God. And euen as in this life, the commodities of the bodie and of life, are not alike giuen vnto all mee⟨…⟩: so also predestination vnto eternall felicitie is not common vnto all men. 396 Some are borne leprous, blinde, deafe, foolish, most poore, and vtterly vnapt vnto all manner of naturall felicitie; neither attaine they vnto it at anie time: so as the comparison which they bring maketh verie much against themselues. But (saie they) God hath created all men to his owne image, 397 and therefore hath appointed all men vnto blessednesse: wherfore we ought not to saie, that some are predestinate, and some are reprobate. That men are made to the image of God, and capable of blessednesse, that we grant: but after the fall, nature was corrupted, & the image of God much blemished: so as men cannot of themselues attaine vnto felicitie, but haue néed to be deliuered from miserie. But that God hath now decréed to deliuer all men from miserie, & through Christ to haue them blessed, the scriptures teach not: wherefore we doo not without iust cause saie, that he hath decréed to deliuer some, and to leaue other some, and that iustlie: the causes of which iustice, yet are not to bée sought by our owne workes, séeing they are knowen to God onlie through his hidden and vnspeakable wisdome.
44 They obiect this out of Iohn; 398 Hee gaue vnto them power to be made the sons of God. 399 As though they could thereof inferre, that euerie man maie be made the sonne of God, if hée will. But they giue no héed vnto those things which followe: for it is added; Vnto those which haue beleeued in him, which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. These things, if they bée rightlie peised, declare that this dignitie & priuilege is giuen vnto the beléeuers, and vnto the regenerate: for, to haue power giuen to be the sonnes of God, signifieth nothing else. Wherefore, this dignitie is put as an effect of regeneration, and of faith, and not as the beginning thereof, as these men dreame. They grant also, 400 that Christ died for vs all; and thereof they inferre, that his benefite is common vnto all men. Which we also will easilie grant, if onelie the worthinesse of the death of Christ be considered: 401 for as touching it, it might be sufficient for all the sinners of the world. But although in it selfe it bée sufficient; yet it neither had, nor hath, nor shall haue effect in all men. Which the Schoole-men also confesse, when they affirme, that Christ hath redéemed all men sufficientlie, but not effectuallie: for therevnto it is necessarie, that the death of Christ bée healthfull vnto vs, that we take hold of it; which cannot otherwise be doone, but by faith: which faith we haue before abundantlie declared to be the gift of God, and not to be giuen vnto all men.
This also is obiected vnto vs, that the Apostle compared Adam with Christ, and said vnto the Romans; 402 that Euen as in Adam we all die, so in Christ we are all quickened. 403 Wherefore by this meanes, they saie, that the grace of Christ ought vniuersally to be open vnto all men. 404 But if they will so take this comparison, they shall be compelled to grant, that all by Christ shall be brought vnto felicitie, as by Adam all are throwen headlong into sinne & into death. But séeing the thing it selfe declareth the contrarie, they maie easilie perceiue, that this similitude is not to be taken as touching all the parts therof; especiallie séeing none fall of their owne consent into originall sin. And these men will, that grace bée not admitted, but through a mans owne consent. Then if they admit this difference, how dare they affirme, that the matter is on each side alike? The scope of the Apostle in this comparison, is to be considered; & besides the scope, nothing is to be inferred. And in that comparison, Paule ment nothing else, but that Christ is to those which are regenerated, the beginning of life and of blessednes: as Adam is vnto them, that are deriued of him, the cause of death and of sinne. Now, whatsoeuer is afterward beside this scope gathered touching the equalitie of multitude, or of the maner, the same is Per accidens, that is, By chance, and pertaineth not vnto the scope and substance of the similitude.
45 They obiect also the sentence vnto Timothie; God will haue all men to bee saued. 405 For this sentence Pighius continuallie repeateth, 406 as though it were inuincible: when yet Augustine oftentimes hath taught, that it maie in such sort be expounded, that it bringeth no weight at all to prooue those mens fond inuention. First we take it to be spoken of all estates and kinds of men; namelie, that God will haue some of all kindes of men to be saued: which interpretation agréeth excellentlie well with the purpose of the Apostle. He had commanded that praiers and supplications should be made for all men, and especiallie for kings, and those which haue publike authoritie, that vnder them we maie liue a quiet life, in all godlinesse & chastitie. And therefore to declare that no estate or kind of men is excluded, he added; God will haue all men saued. As if he should haue said, No man is letted by that vocation and degrée, wherein he is placed, so that it be not repugnant vnto the word of God, but that he maie come vnto saluation: and therefore we ought to pray for all kind of men. But héereof we cannot inferre, that God endueth euerie man particularlie with grace, or predestinateth euerie man to saluation. Euen in like manner as in the time of the floud, all liuing creatures are said to haue bene saued in the arke, with Noe; 407 whereas there were but onlie some of euerie kind gathered together in it: or we maie vnderstand it thus; that God will haue all men to be saued; for that as manie as are saued, are saued by his will. As if a man should saie of one that teacheth Rhetorike in a citie, that he teacheth all men: by which kind of speach is not signified, that all the citizens are hearers of Rhetorike; but that as manie as learne, are taught of him. And this also is like, if a man pointing to the gate of a house, should saie, that All men enter in this waie; we must not thereby vnderstand, that all men enter into that house, but that as manie as doo enter, doo enter in by that gate onelie.
Further, there are some which interpret these words of the apostle, of the will of the signe, or of the antecedent; that all men are inuited, for that preaching is indifferentlie set foorth to all men. Neither is there anie, in a manner, which inwardlie féeleth not some pricke wherby he is oftimes stirred vp to liue well. So that if we respect this will of God, we easilie grant that he will haue all men to be saued. But they will not haue it to be vnderstood of the hidden & effectuall will, which they call consequent: and after this manner maie those kindes of spéech be vnderstood; 408 God lightneth euerie man which commeth into this world; 409 Come vnto me all ye which labour, & are laden. For all men are prouoked by the oracles of God, and all men are inwardlie mooued by some prouoking. All these interpretations are doubtles verie likelie, and also apt: and yet is there another besides these, readie and plaine. 410 The holie scriptures set foorth two societies of men: the one of the godlie, and the other of the vngodlie, and of both societies haue patched together vniuersall propositions, which ought of the warie reader to be drawne to their kind. The prophets saie, & Christ citeth the same; 411 All men shall be taught of God. And; All men shall know me, fro~ the least to the greatest. 412 Againe; When I shall be lifted vp from the earth, I will drawe althings vnto my selfe. These vniuersall propositions, vnlesse they be vnderstood of the godlie, which are elected, are not true: 413 as are these also; I will powre of my spirit vpon all flesh. And; All flesh shall come in my sight, and shall worship in Ierusalem. Againe; 414 All flesh shall see the saluation of God. Againe also; God lifteth vp all them that fall. Now, who séeth not, that these things are to bée vnderstood onelie of the saints? Contrariwise, to the fellowship of the vngodlie perteine these sentences; 415 No man receiueth his testimonie, and yet manie beléeued; Ye shall bee hated of all men. 416 Againe; All men seeke the things that are their own. And againe; All men haue declined, 417 and are altogether made vnprofitable, there is none that doth good, no not one. When as yet holie men, and they that are now regenerate, are acceptable vnto God, and doo indeuour themselues to exhibit vnto him some obedience of the lawe. But these vniuersall saiengs, ought not to be extended beyond their owne societie.
This distinction had Augustine a regard vnto, in his booke De ciuitate Dei, where he declareth and prooueth, 418 that there haue euer bene two cities; namelie, one that citie of God, and another the citie of the diuell. Wherefore in these generall propositions, wée must alwaies haue a consideration vnto what order or fellowship of men they perteine. Which if we in this present place doo, then shall we applie vnto the saints, and vnto the elect this sentence, which we haue now in hand; namelie, that God will haue all men to be saued, and by that meanes all maner of doubt is taken awaie. Otherwise, that God effectuallie willeth not the saluation of all men, 419 verie manie infants declare, which perish without Christ; and manie also which are borne fooles, and deafe, & had neuer in their life time the right & iust vse of reason. And if oftentimes happeneth, that some haue liued long time, honestlie and faithfullie enough, and yet suddenlie at the last doo fall, and being taken out of the world doo perish eternallie. And contrariwise, others, which haue perpetuallie led their life in wickednes, being at the end of their life indued with sudden faith and repentance, are saued: when yet notwithstanding, those first might haue bin taken awaie, that maliciousnes might not haue changed their minds. Who will in these examples saie, that God alike effectuallie willeth the saluation of all men?
46 They obiect also a sentence of Christ; How often would I haue gatherd together thy children, 420 as a hen gathereth together hir chickens, and thou wouldest not? But here also is ment of the antecedent will of the signe, 421 whereby God by his prophets, preachers, apostles and scriptures, manie times inuited the Iewes to flie vnto him by repentance: which yet they refused to doo. But yet God, by his effectuall will, which they call consequent, perpetuallie drew to him, those that were his: neither was there euer anie age, wherein he gathered not togither as manie of the Hebrues as he had predestinated. Therefore Augustine said; Those which I would, I haue gathered togither, although thou wouldest not? They thinke also, that this maketh on their side, which is written in the beginning of the epistle to the Romans, 422 concerning the Gentils; namelie, that they were inexcusable: which they saie could not haue bin said, vnles vnto euerie man were giuen so much grace and helpe, as might suffice vnto saluation. But this is to be knowen, that the apostle in that place intreteth only of knowledge; namely that the Gentiles could not excuse their sins, for that they had not a lawe giuen vnto them of God, as had the Iewes: neither for that God had not in such sort opened himselfe vnto them, as he manifested himselfe vnto the people of the Iews; Ye knowe God (saith he) by his creaturs, and by the light of nature; ye wanted not the knowledge of right and of wrong; therefore, ye are inexcusable. Wherefore wée must not thinke, that this sentence extendeth further, than for the which Paule spake it. And if also thou weigh the matter better, thou shalt sée, that the Ethniks and vngodlie men, against whom the apostle writeth, thought not that they wanted strength to performe those things which they knew to be vpright: forsomuch as they ascribed all things vnto frée-will. So as the apostle verie well concludeth against them, as if he should haue said; Doo ye thinke that ye haue strength inough, so that ye iudge that ye haue no néed of Christ? But forsomuch as I haue prooued, that ye wanted not knowledge, & haue notwithstanding liued wickedlie, I doo therefore inferre, that ye are inexcusable. Furthermore, infirmitie and want of ablenesse excuseth not; séeing that we haue it not in our selues by creation, and by our first institution; but by the fall and sinne, which was brought in into our whole kind, by the first man.
The Ethniks also were inexcusable, for that they performed not that in ciuill iustice, which laie in them to doo. Wherefore nothing can bée inferred of this palce, which can prooue the sentence of the aduersaries. They thinke that this also maketh with them, 423 which is spoken in the selfe-same epistle to the Romans; Is God the God of Iewes onelie, and not of the Gentiles also? Yes, of the Gentiles also. They labour of this place to inferre, that God giueth vnto all men sufficient aid, for that he is the God of all men. But they should consider, that Paule there reproueth the Iewes, for that they thought that the beneuolence & grace of God was so bound vnto them, that the Gentiles were vtterlie excluded: so then he declared, that God hath not only elected som of the Iewes, but also hath his elect amongst the Gentiles. Neither followeth in therefore of necessitie, that vnto all the Gentiles should be giuen grace, which might suffice vnto saluation; séeing that neither all the Iews were partakers of such grace. And wée speake this, 424 not as though we denie God to be the God of all men; for we knowe that euen the wicked also, will they or nill they, are subiect vnto him; neither can they auoid his prouidence; whom although he bring not to eternall saluation, yet at the least waie, he punisheth them for their euill deserts. 425 But he is peculiarlie said, to bée the God of them, vnto whom he hath giuen to acknowledge him for their God; and hauing acknowledged him, to worship him.
47 But that place séemeth to be of more difficultie, 426 which is written vnto Timothie, where God is called the sauiour of all men, and especiallie of the faithfull. 427 In which words, this word ⟨…⟩, that is Sauiour, is to bée taken, not as though God giueth vnto all men eternall saluation, but as it signifieth, that he preserueth and defendeth all men from manie euils, which otherwise the diuell practiseth against them. For so great is his rage against mankind, that if he were not restreined of God, he would destroie all things: he would suffer no common-welth nor church, but would bring to naught, both goods, and all things whatsoeuer perteine to mans life. So therefore God is the sauiour of all men, in that he driueth awaie so great euils from men. But as touching eternall saluation, that is to be vnderstood of the elect onelie: and therfore it is added; 428 And especiallie of the faithfull. For séeing they are predestinated, they, aboue all other, attaine vnto this benefit. They wrest that also out of the prophet Esaie, 429 which also Paule hath a little after, in the same Epistle; All daie long haue I stretched out my hands vnto a people that beleeueth not, but speaketh against me. Out of which place they can gather nothing else, but that which hath oftentimes bin said; namelie, that all men vniuersallie are inuited of God; that the prophets were sent indifferentlie vnto all men; that the scriptures are set foorth to all men. But this makes nothing to the grace of efficacie, whereof we speake; we grant also that he standeth at the dore and knocketh, 430 & will enter in, if anie man will let him in. But this they should adde, that there is no man, who can of himselfe open; but it is necessarie that it be first giuen vnto him of the méree goodnes of him that knocketh. And to commend also the mercie of God, they bring a sentence of Esaie; Though a mother can forget hir children, 431 yet will not I forget thee. Which sentence doubtles, verie little or nothing at all perteineth to this matter, wherof is now intreated. Who euer denied, but that God is constant of faith, & standeth to his promises & couenants? This doth God in that place promises of himselfe; namelie, that he will not forget his promise. And we also eueriewhere hitherto haue taught, that the predestination of God is most certeine: wherfore, whether this place of Esaie be vnderstood of predestination, or of the couenants and promises; yet dooth it not therof followe, that it is to be vnderstood of all men. Pighius also cannot abide that, which both Augustine and we saie; namelie, that The reprobate doo serue the purpose of God, 432 to aduance & set foorth the power of Gods seueritie; and saith further, that God hath no néed of this cruell dealing, to make his name famous. Which thing he laboureth to prooue by a certeine sentence taken out of the booke of Ecclesiasticus. But that is thus to be interpreted; that None of vs ought to thinke, that God hath néed of the works of men: for his felicitie is perfect and absolute, without the aid and helpe of anie creature. But that the iustice of God is made manifest by the vnfaithfulnes, & wicked facts of men, while that God taketh vengeance on them: who dare denie, when as Paule teacheth that most euidentlie and plainlie? He citeth also out of the selfe-same booke of Ecclesiasticus; God hath mercie on all men, 433 because of repentance. But the solution of this obiection euidentlie appereth, by that which hath bin spoken; namelie, that these words are to be vnderstood of the vniuersalitie of the elect. For by the winking at sins, it is so farre off that the wicked doo aspire vnto repentance, that they rather waxe euerie daie worse and worse; they fall headlong into more gréeuous sinnes. But it perteineth to the predestinate onelie, to returne againe into the right waie, after that GOD hath borne some-while with them.
434 48 And touching answering to obiections, héere will I finish, and consequentlie end the third article. Howbeit, this wée will in the meane time put you in mind of; that the reprobate may sometimes in some degrée doo good workes: and that the predestinate on the other side, maie fall into sinnes most gréeuous. Of the first part, Saule maie be vnto vs an example and firme testimonie; for he was at the beginning moderate, hauing a modest opinion of himselfe, as the scripture saith. Salomon also at the later end of his age fell gréeuouslie; yea, he fell awaie from God, 435 when yet at the beginning he was most holie; and had in his praiers, when hée was consecrated, required those things, 436 which highlie pleased God: wherefore he was also heard. Likewise Achab repented, which repentance God talking with Helias, commended. 437 And also Ioas the king, as long as Ioiada the priest liued, behaued himselfe well. Ezechiel also teacheth the selfe-same thing, when he writeth; If a righteous man depart from his righteousnes and liue wickedlie, I will forget all his righteousnes. Yea, and experience it selfe testifieth, that there are many which haue liued indifferent honestlie; and yet doo at the length, in the last time of their life perish. Wherefore it is manifest, that in the reprobate, good workes sometimes haue place, which yet come not from a sincere and a perfect faith, but from a faith, that indureth but for a time; and therefore they cannot simplie be said to be good, neither doo they in verie déed please God, but onlie haue a shew of goodnes, and maie as touching outward discipline be praised.
And that the predestinate doo somtimes most gréeuouslie sinne, 438 Dauid is a witnes, who committed adulterie and man-slaughter. Peter also is a witnesse, who abiured his sauiour. Likewise Moses and Aaron are witnesses, who as the Scripture testifieth, committed no light sinne. We dailie also sée, that they, which are peraduenture in the number of the predestinated, doo fall into horrible crimes: and therefore we maie affirme, 439 that good works doo sometimes serue vnto predestination, and sometimes also to reprobation. Predestination by them bringeth the elect to eternall life; & as touching reprobation, they are sometimes reasons, why the fall is made the gréeuouser. For they which fall awaie from God, forsomuch as they were by him adorned with good workes; as their sinne is more gréeuous, 440 so also is their punishment more sharpe. Sins in like maner serue both to reprobation & to predestination; for they that are reprobate, are by them brought to eternall destruction; they which are predestinate, doo by them the more set foorth the glorie of God, when they are deliuerd fro~ them. And therby also is ministred vnto them occasion more and more to knowe themselues, & to acknowledge the benefites that are giuen vnto them of God; and so doo giue thanks for them, & doo call vpon him for helpe. And yet are not these things so to be taken, that bicause God, by his most singular wisedome, vseth these thigns most rightlie to our saluation, we should therefore sinne: we must followe the holie scripture, which commandeth, that Euill things are not to be done, 441 that good may come thereof.
49 Now let vs at the length come to the fourth article, 442 in which we purpose to intreate of thrée things in especiall; First, whether by the predestination or reprobation of God, anie necessitie be laid vpon vs; Secondlie, if there be anie necessitie, 443 whether the same doo hinder frée will; Lastlie, whether by the foreknowledge or predestination of God be taken awaie his iustice, whereby he is said in the Scriptures to render to euerie man according to his worke. 444 These things being throughlie declared, I trust the article proposed shalbe fullie satisfied. Touching the first part, this we said first, 445 that necessitie is defined to be that which cannot be otherwise. But the principles or grounds of necessitie, are sometimes inward, and sometimes outward. Things which of their owne nature are of necessitie, and of an inward principle; 446 either they are absolutelie necessarie, as God: and whatsoeuer things, if they be changed, include contradiction (as they speake;) As, that foure is not an euen number, or that foure and thrée are not seuen, and this is called a Geometricall necessitie; for that it suffereth no varietie. Other things indéede are of necessitie of an inward ground, but yet not absolutelie and simplie, vnlesse they followe the accustomed course of nature. Fire is said of necessitie to burne that which is apt to be burnt, and the sunne also of necessitie perpetuallie mooueth; but these are not simplie necessarie: for God is able to let them, and to cause these physicall and naturall things sometimes to cease from their proper operation. 447 As it is manifest of the thrée children put into the ouen of fire, which were not burnt, although the flame were most great. 448 The sun also staid from his course, whilest Iosua pursued after his enimies. And in the time of Helias, 449 it is most likelie, that there were vapors drawen out of the earth, and out of the sea; and yet for all that, for the space of thrée yeares, came not downe out of the clouds, deaw, nor raine. This also is manifest of Ezechias, 450 that his disease was by nature to the death. And these things shall suffice touching inward necessitie.
That necessitie also, which commeth outwardlie, is of two sorts: the one violent, when things are compelled to abide or to worke contrarie to their nature; the other is by supposition: by occasion whereof the Schoole-men haue said, that there is a necessitie of the consequence & an other of the consequent. By which distinction, they ment nothing else, but that the connexion is sometimes necessarie, 451 although that which is inferred, be not of it selfe necessarie. The Logicians also haue thus distinguished them; that they call the one a compounded sense, & the other a diuided sense: as if thou wilt saie, that it is not possible that white should be blacke; that will be granted, if these two things be taken coniunctiuelie and togither; namelie, that one & the selfe-same thing, should be both white and blacke, which is by no meanes possible: but if they be taken apart, then it may be said not to be impossible; for that which is now white may changed & made blacke. Wherfore the School-men thinke, that the whole difficultie of this controuersie consisteth in the necessitie of the consequence, 452 and of the consequent in the compounded sense. But we, for the more perspicuitie, will adde another distinction; that there is one necessitie of certeintie or infallibilitie, and another of coaction.
50 Now let vs more narrowlie search out, how those distinctions of necessitie may be applied vnto this present purpose. 453 First I saie, that our actions haue not necessitie by an inward principle; for that is will, which of hir owne nature, that is, (as God hath made it) is mutable & flexible vnto either part: howbeit they haue necessitie by supposition. For that as soone as thou respectest the foreknowledge and predestination of God, it followeth of necessitie, that it shall so come to passe, as it is of God foreknown and predestinated. Our will indéed hath an aptnesse, that it may be bowed to either part alike; but the action thereof, namelie the conuersion, it shall not haue, but to that part which God hath foreknowne: wherefore the necessitie falleth vpon the connexion and coniunction of the predestination of God with our works. Which they ment by the compounded sense, and by the necessitie of the consequence. For our works, if they be considered apart, and that we onlie haue a respect vnto their nighest originall, that is, vnto the will, are of necessitie. Here also is confessed necessitie of certeintie, or of infalliblenes: for that God can neither be changed nor deceiued. 454 Neither doo we plainelie grant, that predestination bringeth necessitie of coaction: for coaction and violence is against the nature of will. For if it should vnwillinglie do anie thing, it should not then be called will, but rather a nill (if a man may so terme it) which were to ouerthrowe it. I knowe that the School-men striue among themselues, whether God foreknoweth those things, which he foreknoweth, necessarilie, or contingentlie. But in this contention, I will not intermedle my selfe, for that there is not such matter set foorth in the scriptures; it is sufficient vnto me, to prooue that God is cleare from all maner of change and alteration. For the contingence and newnesse is in the things; but God alwaies and perpetuallie abideth one and the selfe-same.
But that there is such a necessitie, namelie of the consequence, or of the compounded sense, or of infalliblenes found in the holie scriptures, 455 we will alledge certeine places, which euidentlie prooue the same. Least anie should thinke it but a feigned inuention, Christ said; It must needs be, that he should be deliuered vnto the Iewes, to be mocked. This necessitie can be of no other thing inferred, but of the definite counsell of God: which Peter teacheth in his sermon in the acts of the apostles. Christ also said; 456 that It must needs be that the scriptures should be fulfilled. In Iohn it is written; 457 The scripture cannot be broken, that is, it is not possible, but that it must néeds be fulfilled. Vnto the Hebrues; It is vnpossible, 458 that they which once being illuminated, &c. In which place is intreated of sinne against the holie Ghost, that it is impossible, that they which are guiltie of it should escape; for that God hath altogither decréed, for euer to forsake those, which haue so sinned. Christ also said of the temptations of the latter times; that The elect also, 459 if it were possible, should be deceiued, Againe; Heauen and earth shall passe, but my words shall not passe awaie. In which words is signified, that all those things, which God hath spoken either in the scriptures, or in his eternall determination, cannot by anie meanes be made frustrate. He answereth also vnto his parents; 460 Did ye not knowe that it behooueth me to worke those things, which perteine to my father? Vnto Timothie Paule writeth; 461 The foundation standeth firme, God knoweth who are his. And in Iohn; Whom the father hath giuen vnto me, 462 no man can take out of my hand. Lastlie; 463 Althings whatsoeuer he would he hath doon both in heauen & in earth. Wherefore of all these things is gathered, how euidentlie this necessitie of certeintie & infalliblenes is set forth in the holy scriptures; neither is it (as some thinke) a deuise of man.
51 And these things which we haue spoken of foreknowledge, perteine also to prouidence: 464 for although in this vniuersalitie of things, manie things are said to be doone by chance; yet notwithstanding, bicause that there is nothing, be it neuer so small, but it is subiect vnto the prouidence of God, therefore also hath it necessitie, which we call, necessitie of certeintie; and others, of consequence. But if, forsomuch as things may be called partlie necessarie, and partlie also contingent, or frée, as we haue decl⟨…⟩red, thou wilt aske whether condition is most agréeable vnto them? I answere, that that is most agreable, which is naturall and inward. Forsomuch therefore as the necessitie, whereof we now intreat, commeth outwardlie, and is onelie by supposition; therfore things ought in no wise to be estéemed according to it, but according to those principles, or grounds, which are vnderstood of vs: & so our works, which procéed from will, shall be said to be frée; & those things, which are so produced in nature (that also their contrarie may come to passe) are counted contingent. Howbeit, that necessitie of certeintie, or of consequence, which we affirme, is neuer to be denied; neiher must we plucke awaie our works, either from nature, or from foreknowledge, or from the prouidence of God. And as touching the will of GOD, we must thinke, that in verie déed it gouerneth and moderateth all things, which thing is of all men commonlie granted. For although men perceiue and féele, that they by will doo decrée and choose those things which they are minded to doo: yet if they be godlie men, they will alwaie saie; This or that will I doo, if God permit. But if they be yet without the religion of Christ (as were the Ethniks) yet notwithstanding, they alwaies make mention of fate or destinie, of the thrée sisters called Parcae, or of chance, which is oftentimes read in the poets. Who (as we haue said before) if by the word [Fate] or such like, they vnderstood the connexion of causes, ouer which God himselfe is the ruler, and moderateth & gouerneth it, then is there no hurt in that opinion; although, by reason of the abuse of the word, it is better vtterlie to abstaine from it. There are some also, which dreame of a certeine fatall, mightie, and strong necessitie, affixed vnto the stars, and vnto naturall causes, which God himselfe cannot change: which is erronious, wicked, and far from the wise men of old time; who expresselie declare, that by Fate they vnderstood the will and gouernement of God. The verses of Cleanthes the Stoike, which he wrote touching this matter, Seneca in his 18. booke of epistles hath turned into Latine, whose meaning in english is thus; 465 Lead me, ô souereigne sier, and Lord of loftie skie Where pleaseth thee: for I obeie to followe speedilie. Lo, prest I am without delaie, though loth thou makest me, Yet groning forward shall I go, and euill while I be. What, being good, I might haue doone, to doo I shall be faine: The willing persons fates doo lead, vnwilling they constraine. Although in these verses be auouched fate or destinie, yet is the gouernement thereof put in the hands of God: for he calleth vpon the most high father, and desireth to be led of him; whose will notwithstanding, he affirmeth to be both certeine and infallible. The selfe-same thing séemeth Homer in his Odyssea to haue ment in these verses, which are thus in English; Such is the mind in earthlie men, and so themselues they bend, As mooues the sier of men, and gods: that dailie doo ascend. And when we speake of foreknowledge, 466 we exclude not will: for, as we at the beginning admonished, God cannot foreknowne that anie thing shall come to passe, vnlesse he willeth that it shall come to passe. For there can nothing be, but that which God willeth to be; and that which God willeth, he also bringeth to passe for vs: for as Paule saith; He worketh in vs both to will and to performe.
52 But this will ioined to foreknowledge, neither inuerteth nor destroieth natures; 467 but so worketh in them, as is agréeing with them: and therefore, forsomuch as the nature and proprietie of the will of man is to worke fréelie and by election, the foreknowledge and will of God taketh not awaie this facultie or power from it; 468 although his predestination be the cause of all good actions, which are doone of the elect, and in the elect. Which thing is not onelie prooued by testimonies of the scriptures, but also the consent of the church in their praiers affirmeth the same. For thus it praieth, O God from whom all holie desires, all good counsels, and all iust works doo proceed, &c. And sinnes, although after a sort they are subiect vnto the will of God yet are they not in such sort produced of it, as are good actions: howbeit, this ought to be for certeine, that they also are not doone vtterlie without anie will of God. For permission, 469 which some doo acknowledge, differeth not from will: for God permitteth that which he will not let. Neither ought it to be said, that he dooth vnwillinglie permit, but willinglie; as Augustine saith. Wherefore in either kind of works, the will and foreknowledge of God, in such sort vseth it selfe, that it ouerthroweth not the facultie or power of mans will. In the predestinate it prouideth, that nothing be of them committed, which may ouerthrowe their euerlasting saluation. And from the reprobate it taketh awaie no naturall power, which perteineth to their substance or nature; 470 neither compelleth it them against their will to attempt anie thing: but it bestoweth not vpon them so much mercie, nor so much grace, as it dooth vpon the elect, and as should be néedfull to saue them. But a great manie herat stumble, for that they think with themselues; If God haue foreknowne, that we shall méet togither to morrowe, then must it néeds be that our will was vtterlie determined to this part: otherwise that could not be foreknowne.
471 But we answere, as we haue alreadie signified, that that determination is in such sort with God, as is agréeing with the proprietie or nature of the will. But vnto it is proper so to will one part, that of his nature, it can also will the other part. Wherefore we confesse, that if we haue a respect vnto God, it is appointed and decréed what we shall doo; for his knowledge is not in vaine called foreknowlege: for he hath not an opinion of things, so that his knowledge can be chaged, but hath a certeine and sure knowledge. And there can be no knowledge, vnlesse (as we haue said) it be certeine and firme. But this definition and certeintie of his, we both haue said, and doo saie, inuerteth not the nature of things, neither taketh awaie libertie from our nature. Which is prooued by this reason; 472 God did foreknowne that manie things are possible, which in verie déed shall neuer be: and although they shall neuer be, yet the foreknowledge of God taketh not awaie from them, but that they are possible. Which we will declare by an example of the scripture; Christ, when he was taken, 473 said; I could haue asked of my father, & he would haue giuen me eleuen legions of angels, which should defend me from these souldiers. Wherefore Christ affirmeth, that it was possible for him to aske, and that vnto him might be granted so manie legions of angels: which yet was neither doone, nor was by anie meanes to be doone. And yet notwithstanding, God foreknew that it might haue béene doone: and although it should neuer come to passe, yet was it not hindered by foreknowledge, but that it was possible. Wherefore, as the foreknowledge of God letteth not possibilitie; so likewise it taketh not awaie contingencie and libertie.
53 This necessitie of infalliblenes, is not onelie declared and prooued by the holie scriptures, and by resons (as we haue now shewed) but also is acknowledged of the fathers. Origin against Celsus, in his second booke against the argument of Celsus, which he obiected against the christians, saieng; Your Christ at his last supper foretold (as ye saie) that he should be betraied of one of his disciples: 474 if he were God, as ye counted he was, could not he let the dooing thereof? Origin here woondereth, & answereth, that this obiection is verie ridiculous: for, forsomuch as he foretold that that should come to passe, if he had letted it, then had he not spoken the truth: and therefore he added, that it was of necessitie; neither could it otherwise be, but that the same should come to passe which was foretold. Howbeit, bicause that this foretelling changed not the will of Iudas, therefore he is woorthilie accused, neither ought the blame to be laid vpon Christ which foretold it. Origin in that place acknowledgeth the one and the other; namelie the necessitie of certeintie, and the nature of will not letted. Ambrose also interpreting these words of Paule; Iacob haue I loued, 475 but Esau haue I hated, referreth the sentence of the apostle to works foreséene, and yet addeth, that it could not otherwise haue come to passe, but as God foresawe that it should come to passe. Chrysostome also expounding that which is written vnto the Corinthians; 476 It behooueth that heresies should be, confesseth, that this necessitie is a necessitie of foretelling, which is nothing preiudiciall vnto the power of our will & choise. Neither is this necessitie taken awaie, by certeine places in the scriptures, which otherwise at the first sight séeme to affirme a change to be in the mind of God; as is that of Esaie, when he threatened to Ezechias the king, 477 present death: which prophesie neuertheles God séemed to change, when he prolonged his life fiftéene yéeres. And to the citie of Niniuie it was foretold, that it should be destroied within fortie daies; which neuerthelesse came not to passe.
Those things in verie déed make nothing against the truth before taught; for God foretold vnto Ezechias his death, which was euen at hand, according to the causes of the disease whereof he was then sicke, and therein was made no lie. But as touching foreknowledge, as GOD foreknew, that the king should be in danger of that most deadlie disease; euen so foreknew he that his life should be prolonged fiftéene yéeres. And as he foreknew, that the sinnes of the Niniuits deserued present destruction; euen so likewise foreknew he, that of his mercie he would giue vnto them to repent, and to be saued. By the verie which rule is to be expounded that place of Ieremie, 478 in the 18. chapter, wherein God saith, that He also would change his mind, or repent him of the plague, which he had threatened vnto anie citie, nation or kingdome, if they would repent. But what shall we saie of Paule, who writeth to the Corinthians, that He chastised his bodie, 479 and brought it into bondage, that he might not be a reprobate? What ment he to change that firme purpose of God? Verelie Paule ment not, that he was able to inuert the order of the predestination or reprobation of God; 480 and therefore he said not, Lest I become a reprobate; but, Lest I be reprooued: for he minded by all industrie and carefulnesse to be obedient to the predestination of God. For they which are predestinated vnto eternall life, studie to mortifie the flesh. And he said that he would not become reprooued, that is, he would not be found and accused, to lead his life otherwise than he preached: which kind of vice all men disallow, detest, and condemne. Wherfore in that place, was not intreated of the reprobation of God; but of that kind of crime, 481 which they are guiltie of, whosoeuer giue good monitions, and in the meane time, they themselues lead their life most wickedlie. Although if a man will néeds refer these things to the iudgement of God, he might well grant the same as touching present iustice or iniustice; but not according to firme purpose, wherof we at this present intreate.
54 Cicero, a man otherwise full of wit, and of good literature verie well deseruing, was excéedinglie deceiued in this question; as it is euident by his second booke De diuinatione. Which thing Augustine declareth in his fift booke De ciuitate Dei, the ninth and tenth chapters. For he thought it vnpossible, that the foreknowledge of things to come should not ouerthrowe the facultie or power of mans will: 482 therfore he tooke awaie all maner of predestination or foretelling. Which opinion, how much repugnant it is to our religion, all men vnderstand; séeing it is staid vpon the oracles of the prophets, 483 as vpon sure foundations. And it is written, that God did neuer anie thing, which was of anie weight, but he first reuealed it vnto the prophets. He shewed vnto Noe the destruction that should come by the floud, long time before it came to passe. Vnto Abraham he foreshewed the burning of Sodoma; and vnto him he signified the oppression and deliuerance of his posteritie in Aegypt. 484 And in a maner vnto the selfe-same prophets he gaue charge to foretell the captiuitie of Babylon, 485 and the returne from thence. He also commanded all the prophets to prophesie, 486 that Christ should come. And therefore vnto vs so constant is the authoritie of prophesies, that to denie it, is vtterlie to ouerthrowe all religion. Wherefore Augustine not without iust cause said; that Those men, which were called Genethliaci, 487 which auouched the fatall necessities of the stars, were more tollerable than Cicero; for they gaue some place vnto God. But if he be denied to foreknowe things to come; thereby also is he denied to be God. Dauid saith; The foolish man said in his hart, There is no God. Which saieng he sheweth to be the opinion of the wicked; for that they, when they commit wicked facts, thinke that GOD séeth them not, & that he will neuer punish them. And Cicero hath giuen vs occasion to suspect, that he was after a sort infected with this impietie; for that in his booke De natura deorum, he bringeth in Cotta, 488 and the high préest thus reasoning togither; that Cotta desired much, that he might haue vndoubtedlie prooued vnto him, that there are gods. Howbeit, bicause he sawe that it was a thing odious, hatefull, and in a maner infamous, to denie that there is a God; therefore towards the end of the booke, he gaue sentence on Balbus side, who defended that there are gods: but yet he so gaue sentence, that he said vnto Velleiu⟨…⟩, that the opinion of Cotta séemed vnto him more probable. Verelie a godlie man, and one confirmed in religion, would neuer saie that that sentence is likelie to be true, wherin the diuinitie is called into doubt. But these are the disputations of ouer reason, wherof Paule abundantlie wrote in the first chapter of the epistle to the Romans. 489
But afterward Cicero himselfe in his booke De diuinatione, vnder his owne person, 490 denieth God to haue the foreknowledge of things to come; and maketh answer to his brother Quintus, who in the whole course of the first booke, had confirmed prophesies and oracles. But why denieth he foreknowledge? He was therefore driuen vnto it; for that he sawe that he must néeds grant an order of causes, and of effects, which is vnmooueable and constant: for otherwise, things to come could not be foretold. Now, if such an order be granted, he supposeth that nothing remaineth in our hands & power. But as in God, we must affirme to be a most singular will, ioined with a most singular power; euen so vnto him must be attributed the knowledge of all things: yet let vs not therfore be afraid, but that we may doo the things which we doo, by our owne will and choise. The Stoiks, which did appoint fate or destinie, séeme also to haue béene somewhat mooued with Ciceros reason: 491 for they did place the motions of the will of man, not to be vnder fate or the connexion of causes. Not that they vtterlie made frée the will of man, but onelie they affirmed, that in it laie, at the choise thereof, to meddle or not to meddle with some things: which if it meddle with, straitwaie it should be wrapped in the necessitie of fate. By an example the thing may be made manifest; 492 They saie that it laie in Oedipus to companie with a woman, or to absteine: but if he once companie, he could not choose but commit incest; of which incest children should be begotten, which should pollute themselues with murthering of their brother, and should ouerthrowe their fathers kingdom. The ancienter philosophers, as Democritus & Empedocles, affirme, that The will also is subiect to fate or to the connexion of causes. But Chrysippus the Stoike herevnto rather inclined to exempt mans will, as Oenomaris the Cynike by report of Eusebius Caesariensis De praeparatione euangelica saith, that Democritus made men bond-men, and Chrysippus halfe bond-men.
55 But leauing these, let vs returne vnto Cicero, who said; If there be foreknowledge, then things should in such sort come to passe, as they were foreknowne; neither can the euent foreséene be auoided: so that the libertie of man is vtterlie lost. Lawes, admonitious, rewards, punishments, and such like things, are in vaine: wherefore he purposeth a choise, that a man should choose, whether he would rather admit foreknowledge, or libertie of the will; for that they could not consist both togither, as far as he iudged. And bicause he was a man hauing to doo in ciuill matters, and delt in lawes & iudgements; he rather reiected the foreknowledge of God, than he would loose the libertie of the will of man. And for this cause Augustine saith of him; Those which will be frée, he maketh sacrilegers, so that for defense of their libertie, they spoile God of his foreknowledge. Ciceros reason was; If the will be frée, there can be no sure connexion of causes. For if it were sure, it might not be broken by our will: and if there be no sure connexion, then foreknowledge cannot stand; and therefore he affirmeth, that God also foreknoweth not what things shall come to passe. For if he should foreknowe them, then should there be a sure and firme order of causes; which being granted, there should nothing remaine in the power of our will. But we ought to hold both these, bicause we haue experience of the one by sense. For euerie man may perceiue in himselfe, how he worketh by counsels & deliberation, 493 and chooseth that which pleaseth him. But the other, that is, the foreknowlege of God, we hold by faith; which knowledge is of no lesse force than the apprehension both of sense and reason. And so we denie vnto Cicero that consequence. There is a certeine and constant order of causes, which God foreknew; therefore there is nothing in our will. 494 And for this the argument is denied, bicause our wils also are to be placed amongst the causes of things, yea & haue not amongst them the vnwoorthiest place. Wherefore, euen as God can foreknowe what shall come to passe of other causes: in like sort is he able plainelie to sée what our wils will choose. 495 And as in foreséeing other causes, and their effects, he in no wise destroieth nor changeth the nature of them: so likewise he hath left the wils of men vntouched.
This also mooued Cicero, that then nothing should happen by chance: but forsomuch as very manie things happen by chance & fortune, it is manifest, that there can be no sure order & foreknowledge of causes. In this sort reasoned he. 496 But we answere, that Those things, which are said to come by chance, are so called things comming by chance, as they are referred to our vnderstanding, which being but weake by reason of his dulnes, it séeth not the course or connexion of causes: but if they be referred vnto the mind of God, from which nothing is hidden, they cannot be said to come by chance or rashlie. The infirmitie of the mind of man hath made place for fortune or chance, which we will declare by an example; If a maister should send his seruant to the market, and command him to be there by sixe of the clocke, and should also command his bailife apart, to do the selfe-same thing, doubtlesse both the bailife and the seruant shall méet togither; which to either of them shall happen by chance, for that they knew not of their maisters commandement; but the maister himselfe, who knoweth the matter, will not iudge this to come by chance. Which thing also by this may appéere; Suppose that I knew that there were treasure hidden in a place, and I should command one to dig in that place, when he should find the treasure, he would crie, Good fortune; but I which knew the matter, would attribute nothing vnto fortune. Euen so God, forsomuch as he knoweth the course and connexion of all causes, neuer findeth anie. Therefore let vs submit all things vnto the prouidence of God; and amongst all other things, our wils, which we must affirme to haue that power, which God would (who tempereth the power and nature of all things.)
There is a certeine cause, (as saith Augustine ) which so worketh, 497 that it is by no meanes wrought; and such a cause is God. And there is another cause, which so worketh, that it also is wrought of another; of which kind is our will, which so willeth and worketh, as it is wrought of God. Wherefore we ought neither to assent vnto Cicero, nor to the Stoiks; for as we ought to withdrawe nothing from the foreknowledge of God, 498 so least of all are our wils to be exempted from it, for the perteine to the better part of the world. For what should he haue a care of? Or what should he foreknowe, if he should not haue a care of men? Our wils (as saith Augustine ) are able to doo so much, as God would and foreknew they should be able to doo: and therefore, whatsoeuer they are able to doo, they most certeinelie are able to doo; & whatsoeuer they shall doo, they shall without all doubt doo it: for that he, whose foreknowledge cannot be deceiued, foreknew that they should be both able, and also doo it. And in the tenth chapter of the fift booke before cited, he distinguished, as we did, the two sorts of necessitie; one, 499 whereby we are compelled to suffer those things which we would not, as is the necessitie of death, wherevnto, will we or nill we, we must giue place; the other necessitie he saith, is that, according to which anie thing is said to be necessarie, that is to saie, that which shall vndoubtedlie come to passe. And as touching this, there is no néed that we should be afraid concerning our will; for by it the will is not diminished. The former indéed is repugnant vnto it; 500 for it is not possible that it should will anie thing vnwillinglie: but this latter is nothing at all against the nature of the will. The life and foreknowledge of God, although they are necessarilie attributed vnto him, yet they nothing hurt his nature nor will: he neither can be deceiued nor die; and yet suffereth he not anie thing which he willeth not. So also we saie, that when we will anie thing, by will, we necessarilie will it: and yet doo we not thinke, that hereby our choise is violated.
56 And how the foreknowledge of God hurteth not our will, Augustine in his third booke De libero arbitrio, in the second and third chapters verie well declareth. And first he saith, that By this question are excéedinglie set a worke a great manie of wicked men, 501 which either would if will were at libertie, that God should haue no prouidence nor care of things mortall; that they might with the more licentiousnes giue themselues vnto lusts, in denieng the iudgements both of God and of man, and to the vttermost of their power auoiding the same; or if it cannot be auoided, but that it must néeds be granted, that God foreséeth and vnderstandeth the things which are doone of vs; yet at the least they would obteine this, that his prouidence should so compell the wils of men, that they may be excused from blame of their wicked facts. But how these mens deuises are frustrate, he easilie declareth, in setting foorth, how the knowlege of God may stand with will, and that a frée will. He demandeth of him, with whom he reasoneth, Whether he knew that he should haue to morowe a will vpright or corrupt? He maketh answer, that he could not tell; Dooest thou thinke (saith Augustine ) that God knoweth this? The other confesseth, that he thinketh GOD knoweth this. Wherefore (saith Augustine ) forsomuch as God foreknoweth this, he also foreknoweth what hée will doo with thée, that is, whether he will glorifie thée at the end of thy life: which if the foreknowe, and cannot be deceiued, then of necessitie will he glorifie thée. But in the meane time tell thou me, shalt thou be glorified against thy will, or with thy will? Verelie (saith he) not against my will; for I most earnestlie desire the same. And hereby is concluded, that that which God will of necessitie doo in vs, hindereth not the will. He sheweth also, that this shall be more plaine, if we consider foreknowledge, as though it were our owne. Suppose that I foreknowe, that a certeine man shall come to me to morrowe, shall this my foreknowledge take his will from him, but that if he come, he commeth of his owne choise? Doubtles that cannot be said: for he willinglie commeth, neither shall my foreknowledge diminish anie thing of his choise.
And as our memorie compelleth not things past, to be past; 502 so foreknowledge compelleth not those things which shall come to passe, to come to passe. And this likewise may another waie be declared; If a man sawe Plato disputing with Socrates, or the sunne or the moone eclipsed, the sight of the séer causeth not, that they which dispute togither, should necessarilie or vnwillinglie dispute; neither dooth cause, that the sunne or moone doo eclipse by chance, séeing those eclipses of the heauenlie lights haue their necessarie causes: wherefore, he which dooth sée both, maketh not, by the reason of his sight, that which is contingent, necessarie; neither maketh he that which is necessarie, contingent. Neither ought we to imagine, that the foreknowledge of God obteineth his certeintie of the necessitie of things; for so great is the perspicuitie of the mind of God, that it can also most certeinlie vnderstand things contingent. Neither is this reason anie thing hindered, by that which we before often admonished; namelie, that the foreknowledge of God hath alwaies will ioined with it, séeing nothing can be foreknowne of God to be, which he himselfe willeth not to be. But yet this will, 503 whereby God worketh all in all, applieth it selfe to the natures of things; for in meate it nourisheth, 504 in the sunne it lighteneth, in the vine it bringeth foorth wine, and in the will of man it causeth, that they of their owne accord, and fréelie, will those things, which they will. Paule, as we read in the Acts, cited that sentence of Aratus; In him we liue, 505 we mooue, and haue our being: whereof it followeth, 506 that the will of man hath his motions of God. But if a man saie, that it receiueth of God such motions, as it selfe before willeth; then shall he speake things absurd: for then should our will measure and gouerne the influences of God, which is furthest from the truth. But rather let vs saie, that it receiueth of God such impulsions and motions, as he will giue; and let vs in the meane time marke, that God so worketh in our will, that it gladlie, willinglie, and of it owne accord, receiueth the motions, which God putteth into vs.
57 But how it commeth to passe, that God most certeinlie foreséeth things to come, 507 when yet the wils of men, and manie naturall causes are doubtfull, and worke contingentlie; it may thus be declared. It is true indéed, that those, which consider things onelie in their causes, are oftentimes deceiued. For all causes doo not necessarilie bring foorth their effects; for somtimes they are letted, and otherwise inclined than they were supposed. Wherefore men are not deceiued, when they iudge of effects lieng hidden in their causes. But the foreknowledge of God, not onelie knoweth what things shall come to passe in their causes; but also throughlie séeth them, as if they were alreadie brought foorth, and by their causes made perfect. And hereof it commeth, that we may of the foreknowledge of God infer necessitie of certeintie and infalliblenes; and so can we not doo of the nighest causes. For when we saie, that God foreknew that this or that should be to morrowe; we rightlie adde, that therefore it shall of necessitie be. Necessitie is not applied vnto a thing knowne, but as it is foreknowne of God as present and alreadie brough foorth; which maketh not onelie to perspicuitie, 508 but also to necessitie: for euerie thing, whilest it is, is of necessitie: neither must we afterward grant, that the thing is of necessitie, for that it is not taken in such sort as it was foreknowne of God.
509 Hitherto haue we defended the power of mans will, which yet we would not haue taken generallie; but onelie as touching foreknowledge and predestination. For although thereby (as it is prooued) be not letted frée will, yet dooth it not otherwise want impediments or lets; for we are borne in sinnes, and will we or nill we, we are wrapped in originall sinne; neither can we by anie meanes wind our selues out of sinne. And before regeneration, what maner of power soeuer we giue vnto the will of man, in things indifferent and ciuill; this first we ought to thinke, that, which waie soeuer it turne it selfe, of necessitie it sinneth; neither can it doo anie thing, which is in verie déed acceptable vnto God; neither yet can it giue vnto ciuill works, the successe which it purposeth. Wherfore Augustine woorthilie wrote in his Euchiridion, that the first man by sinning, lost the libertie of fréewill. This moreouer is to be considered, that the wils and motions of the mind, and actions, euen of men not yet regenerated, are directed of God; and so directed, that by his prouidence they are brought to the end, by him prefixed and determined: yea also when we are regenerated, although after a sort we obteine libertie through Christ, yet the same is not full, but only begun. For the first motions, which stir vp vnto sinne, créepe vpon vs against our wils; which motions we haue shewed to be sinnes.
And Ambrose plainlie confesseth, that Our harts are not in our owne power; neither is there anie of the beléeuers, which often falleth not, when as neuertheles he would faine stand. Wherevpon we ought all to praie; Forgiue vs our trespasses. 510 And vnto the Galathians Paule said; The spirit fighteth against the flesh, and the flesh against the spirit, so that yee doo not those things which ye would. 511 And in his epistle to the Romans it is written; The euill which I hate, that I doo. Againe; I feele a lawe in my members striuing against the lawe of my mind, and leading me awaie captiue into the lawe of sinne: which words cannot bée vnderstood, but onlie of man regenerated. For he had said; In my mind I serue the lawe of God, 512 but in flesh the lawe of sinne: which in no wise can be referred to a man not yet iustified. We grant indéed, that God could, if he would, 513 giue vnto men so much aid, that they should not sinne at all; but that hitherto hath he not doone, neither hath he vndertaken at anie time to doo it. Wherefore, our will is subiect yet to some seruitude, which as we desire to remaine certeine and vndoubted; so on the other side we affirme, that by the foreknowledge and predestination of God the will is not letted.
58 Hitherto in this article it is séene, what necessitie commeth of the foreknowledge and predestination of God; namelie such a necessitie, as is not absolute, but by supposition, which we call necessitie of consequence, of infalliblenes, and of certeintie; but not of coaction. And séeing it is so, it is now euident, that no iniustice is committed of God, when he condemneth sinners, and glorifieth the righteous. For vnto euerie man is rendered according vnto his works; so that no man can saie, that his sinnes are not his owne works, séeing he is not compelled to commit them, but excéedinglie alloweth and willeth them. Neither are lawes, 514 admonitions, promises, & punishments in vaine; as it was obiected: for they are of so much force, as God hath decréed they shall be of force; as Augustine writes in his fift booke De ciuitate Dei, in the chapter before cited. For Gods will is to vse them vnto the saluation of manie; and although they profit not some, yet they want not their end: for they helpe forward to the condemnation of the wicked. Praiers also are not made vnprofitable; 515 for by them we obteine those things, which God hath decréed to giue vnto vs by them. Wherefore, this is an excellent saieng of Gregorie, in his dialogs; that By praiers cannot be obteined but those things onlie, which God hath predestinated to giue. And how by predestination, or foreknowledge, or prophesies, sins are not excused, we are taught by verie manie testimonies of the holie scriptures. Christ foretold that Iudas should betraie him; 516 verelie that foretelling neither tooke away from Iudas his wickednes, nor yet powred it into him. He followed the intisements of couetousnes, he betraied not the Lord to obeie his prophesie. Christ also was by the will of God s⟨…⟩aine, for he said in the garden; 517 Let this cup passe away from me if it be possible, but not my will be doone, but thine. And of himselfe he said before hand; I will giue my life for my sheepe. 518
Yea, Herod and Pilat are in the Acts of the apostles said to haue agréed togither, 519 to doo those things, which the counsell of God had decréed. Are either the Iewes, or those princes, by reason of this, to be acquited from sinne; when as they condemned and slue an innocent man? Who will saie so? Shall anie man also acquite of villanie the brethren of Ioseph, 520 when they sold their brother; although God would by that meanes that Ioseph should come into Aegypt? Neither shall the crueltie of the king of Babylon be excused, 521 although the iustice of God decréed to haue the Iewes in such sort punished. He which is killed, 522 is said to be deliuered by God into the hands of his enimie. And God is also said to deliuer a citie, 523 when it is woon by assalt. 524 And Iob said, that those things, which were by violence and robberie taken awaie from him by the Chaldaeans and Sabeans, were taken awaie by God; The Lord (saith he) gaue, and the Lord hath taken awaie. 525 Wherefore of that counsell of God, whereby he vseth sinnes to their appointed ends, cannot be inferred anie iust excuses of sinnes: for wicked works are iudged and condemned, by reason of the lewd and corrupt hart, from whence they are deriued. Wherefore let no man be offended with the doctrine of predestination, séeing rather by it we are led to acknowledge the benefits of God, and to giue thanks vnto him onlie. And let vs also learne, not to attribute more vnto our owne strength than we ought: let vs haue also an assured persuasion of the good will of God towards vs, whereby he would elect his, before the foundations of the world were laid. Let vs moreouer be confirmed in aduersities, knowing assuredlie, that whatsoeuer calamitie happeneth, it is doone by the counsell and will of God: and that finallie by the moderation of predestination it shall turne to good, and to eternall saluation.
VVhether God would kill or destroie anie man.
526 59 But there ariseth a doubt, whether God would kill or destroie anie man: for it is written, that The sonnes of Helie hard not their fathers words, bicause the Lord would slaie them. In the 18. and 33. chapters (for both the chapters are of one argument, 527 although Ierom shewed some difference betwéene them, yet so small, as it maketh in a maner no matter) Ezechiel, 528 vnder the person of God saith; As trulie as I liue, I will not the death of a sinner, but that he conuert and liue. And in Esaie 28. chapter, it is read; I, saith the Lord, will doo a strange worke; namelie, to punish you: wherevpon it is gathered, that it is farre from the nature of God to laie punishments vpon vs for sinnes. Wherefore it is euerie-where pronounced of the church, that the propertie of God is to forgiue, and to be mercifull. 529 And in the first chapter of Wisedome (if yet we shall allow of that booke) it is written; God made not death, 530 nor delighteth in the destruction of the liuing. Furthermore, the name of the verie same GOD is called in the holie scriptures Iehouah; which soundeth nothing else, than Being, or, To be. Wherefore Augustine in his booke De vera religione, the twelfe chapter saith; that The nature of God is To be; forsomuch as all things haue from thence euen that being that they haue. But death bringeth to passe, that things cease to be; so that it séemeth not to procéed from God. And in Genesis it is written, that God made man a liuing soule. 531 wherevpon it followeth, 532 that he did not so make him, that he would destroie him; but rather that he should liue. And in the 29. chapter of Ieremie it is said; My thoughts are the thoughts of peace, and not of affliction, saith the Lord. Neuertheles, we vnderstand here, that he would destroie the sonnes of Helie. And Ieremie in the lamentations saith, 533 that God minded to ouerthrowe the wall of Zion. And in Zacharie it is said; Euen as God thought to punish you, 534 what time as your fathers prouoked him to wrath: so now haue I determined to doo well vnto you. And there is a place extant in the 14. chapter of Esaie, 535 wherein by manifest words it is declared, that God consulted and decréed with himselfe vtterlie to destroie the Babylonians and Assyrians. And verie manie testimonies, for the confirmation of this matter, might be gathered out of the holie scriptures: but bicause wée méete with them euerie-where, I will passe them ouer.
60 As touching the discourse which we haue in hand; first we must determine of some certeine thing; secondlie, we must incounter the testimonies and reasons, which may séeme to be against the definition set downe. First of all, 536 the nature of death is to be distinguished: bicause there is one of the soule, and another of the bodie. As touching that of the bodie, it would be superfluous to saie anie thing; séeing by the sense we perceiue the same to be nothing else, but a departure of the soule from the flesh. Wherfore, on the other side we affirme, that the death of the soule dooth then happen, when we for sinne sake are separated fro~ God. Vnto these things, 537 this also is to be added, that the death of the bodie dooth depend of the death of the soule; for vnles that had gone before, this should not followe: wherevpon Paule most trulie wrote; that By sinne came death into the world. Onelie Christ is here to be excepted, who onelie died without sinne: albeit that neither he, in verie déed, died altogither without sinne, séeing that he bare our sins on his bodie vpon the crosse. 538 But the procurer of death (as Augustine saith in his fourth booke De ciuitate Dei, 539 the 12. chapter) was the diuell: for he was therefore of Iohn called A murtherer euen from the beginning, 540 bicause he persuaded the first men vnto sinne. Euen as Christ therefore is the mediator of life, so is the diuell, of death. And it is written, that Sinne entred into the world by one man, bicause that same one, that is, the first man, was corrupted by the diuell. 541 Therefore saith Augustine; God made not death absolutelie and by it selfe, but for a iust recompense imposed the same vpo~ sinners. For in verie déed it is one thing to produce a thing absolutelie, and by it selfe; and another thing iustlie to lay it vpon vs; for all things that are doone of God by themselues, are in verie déed good: 542 for God sawe all things that he had made, and they were verie good.
Those things also which are laid vpon vs for a reward of sinnes, although in their owne nature they be euill, that is to saie, against our nature; yet so far foorth as they haue the nature of iustice, they ought to be counted for good things. For the plaine declaration whereof, Augustine vseth a verie apt similitiude; 543 When a iudge condemneth a man to execution, 544 he is not properlie said to haue doone the execution, seeing the guiltie man procured the same to himselfe. Wherefore there is a certeine will of God absolute, and another (as Augustine calleth it) recompensing, 545 To whether of those belongeth the present place, wherein it is said, that God would destroie the sons of Helie? Whether shall we vnderstand it of the absolute will, or of the recompensing will? Doubtlesse of the recompensing; bicause of the absolute will it must not be vnderstood. Therefore (saith Augustine ) it is most iust, that when our soule shall of his owne will depart from God, it should be separated from his bodie, whether it will or no. In like maner, there would be a difference put betwéene the conditions of sinners; 546 for there be some of them which sorrowe that they haue sinned, and whom it repenteth of their sinnes committed: these men, as they belong to the election, euen so doo they exercise the faith wherewith they are adorned.
61 Of this kind of sinners speaketh God, when he saith in Ezechiel; 547 I will not the death of a sinner. And this will of God is so firme and stedfast, as he confirmeth the same with an oth; As trulie as I liue (saith he) I will not the death of a sinner. But others doo so sticke in their wickednesse, as they are neuer led with anie repentance; forsomuch as they belong to the number of the reprobates: these men assuredlie God would haue to die. And for a truth, after that they haue fulfilled the measure of their gréeuous sinnes, it is requisite that they should die; that one daie at the length they may make an end of their sinning. Therefore, whereas the prophet saith vnder the person of God, that He will not the death of a sinner, it must not be vnderstood vniuersallie, as touching all; but of some certeine. We might also adde with manie diuines that there is a certeine will of God, 548 which they call effectuall; and also another of the signe: for there are giuen to all men one with another certeine signes of saluation; such as are outward vocation, which dooth chéefelie consist of the word of God, of preaching, and of the administration of the sacraments. Another will there is of God secret, which is called effectuall; and belongeth not vnto all men togither: for if it comprehended all men, no doubt but all men should be saued. For such is the strength and power of God, as of him the scriptures pronounce; 549 He hath done all things whatsoeuer he would. So that the prophet Ezechiel ment, that our punishments must not be ascribed to God; 550 but rather to the sinnes of our owne selues.
And when he addeth, that God would, that men should conuert and liue; that must not so be vnderstood, as though we may obteine eternall life by the merit of repentance; séeing we obteine that by faith, which onlie procureth to vs the mercie of God, through Christ. And no lesse is repentance than our faith to be reckoned among the gifts of God. And vndoubtedlie, 551 as touching repentance, Paule speaketh vnto Timothie; If peraduenture God shall giue them repentance: but of faith it is written to the Philippians; God hath not onlie giuen it vnto you, that you should beleeue, but also to suffer for his sake. And vnto the Ephesians; 552 By faith ye are saued, and that not of your selues, it is the gift of God. Verelie we haue these things by the liberalitie of God, not of our owne strength; bicause we are not sufficient of our selues, as of our selues, to further anie thing vnto our saluation; 553 For it is God that worketh in vs both to will and to perfourme: wherfore not some part of our saluation, but the whole dependeth of God. But and if thou shalt demand, whie God bestoweth these his gifts rather on this man, than on that? It is a thing vnsearchable. This ought to satisfie vs, to confesse, that whatsoeuer he dooth, he dooth it rightlie and isutlie.
62 But whereas Esaie saith; 554 that God dooth a strange worke, when he bringeth iust punishments vpon the wicked; it is no hard matter to make it agrée with the sentence that we haue set downe, séeing that God, of his owne accord, and without iust cause inferreth no euill: for he is prouoked by our sinnes, and he recompenseth our wickednes with a iust damnation. Neuertheles, in that place a strange worke séemes vnto me to signifie a worke vnaccustomed, 555 not séene, nor heard of before: as if God should saie; I will bring vpon you, not an ordinarie and dailie punishment, but a notable and woonderfull punishment. He that shall after this maner vnderstand the words of the prophet, in my iudgement he shall varie from the naturall sense thereof. And whereas it is written in the first chapter of the booke of Wisedome, 556 that God made not death, nor delighteth in the destruction of the liuing, it is (as I thinke) plainlie enough to be vnderstood by those things, which are alreadie spoken. For we may vnderstand, that God made not death, bicause we by our sins haue drawne it vnto vs: but yet we must not therefore affirme, that the same is no maner of waie deriued from God. Neither must Made or Ordeined be vrged vehementlie in that place, otherwise it might be againe obiected against them out of the 11. chapter of Ecclesiasticus, 557 that Death and life, good and euill, pouertie and riches are of God. And whereas it is added, that God reioiseth not at the destruction of the liuing; that is true as touching the predestinate, séeing of them he suffereth none to perish: when otherwise of the reprobate it is said in the first chapter of the Prouerbs; 558 I also will reioise in your destruction: for God is not led vnwillinglie or violentlie, but willinglie and gladlie to destroie the vngodlie. Moreouer, truth it is, that man at the beginning was created a liuing soule: and God for that cause may séeme not to be the author of death, 559 bicause he created man, that he might liue; who afterward by his owne fault, procured death vnto himselfe.
But yet herevnto I adde, that man could not haue life, without the speciall benefit of God; for he giueth it at his will and pleasure to whom he thinketh good. And vndoubtedlie that is true, which he himselfe speaketh in Ieremie; that His thoughts are the thoughts of peace, 560 and not of affliction. First, bicause that death, and hir reteiners are (as it hath béene said) drawne to vs by our owne selues. Further, it must not be lightlie weighed, which is afterward written in the prophet vnto the house of Israel, that is, vnto the elect, and them that are predestinate to saluation: for vnto them GOD intendeth nothing but for their saluation. As touching the name of Iehouah, by which God is speciallie named; bicause all things haue of him euen the verie being which they haue; and that therefore death, séeing it bringeth a man to nothing, cannot séeme to haue his cause of God, it is to be vnderstood, that death is ordeined for men as a punishment of sinne, and is laid vpon them that deserue it. Neither doo we denie, but that God of himselfe is life; séeing the essence of althings dependeth of him, as of the fountaine. Which neuertheles is not so, but that he can withdrawe the same, so often as he thinks good; for whatsoeuer he dooth, he dooth it voluntarilie, and of his owne accord: not as dooth the sunne, the stars, the moone, the fire, and other naturall things, which worke naturallie, and of a certeine necessitie. Therefore Dauid wiselie said; 561 When thou openest thy hand, all things shall be filled with goodnes, which if thou plucke backe againe, and once dooest close, all things shall straitwaie be destroied. Howbeit, he closeth not his hand, except he be prouoked by our ill deserts. 562
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Footnotes
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Looke In Gen. 25, & vpon the whole 9. chapter to the Rom. and In 11, vers. 8, &c. ↩
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A diuision of the question. ↩
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Whether it stand with true pietie to dispute of predestination. ↩
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The elections of God are diuerse. ↩
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Iohn. 6, 70. ↩
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Gal. 1, 15. ↩
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Iohn. 15, 16. ↩
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Luk. 10, 20. ↩
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Rom. 9, 10. Gen. 25, 21. Mala, 1, 2. ↩
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The reasons of them which saie that predestination should not be disputed of. Prosperus. Hilarius. ↩
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Esaie. 4, 13. Rom. 11, 34. ↩
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The reasons whereby Augustine defended his tretises and disputations of predestination. ↩
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Paule doth oftentimes inculcate the doctrine of predestination. Rom. 8, 9, 10, 11. Ephe. 1. 2. Tim. 2, 19. Acts. 13, 48. Christ, and the Acts of the apostles haue made mention of it. Iohn. 10, 20. Mat. 20, 16. Matt. 25, 34. ↩
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Matt. 11, 25. ↩
-
Iohn. 13, 18. ↩
-
Iohn. 15, 16. ↩
-
This doctrine is not against the fruit of preaching. ↩
-
Saluation and good works depend of God, and yet we must not cast awaie all care of liuing well. Phil. 2, 13. Philip. 1, 6. ↩
-
Iohn. 14, 1. Iohn. 6, 44. ↩
-
Matt. 13, 9. ↩
-
Deut. 30, 6. ↩
-
As well the fore-knowlege of God as predestination is certeine. ↩
-
An example brought by Augustine. ↩
-
A thing is not made euill, by the abuse thereof. ↩
-
Matth. 6, 9. ↩
-
Ibidem. 32. ↩
-
The fore-knowledge of GOD ought not to call vs backe from the indeuor of praieng. ↩
-
We cannot acknowlege the gifts of God, without wee knowe fro~ whence they spring. ↩
-
What that fountaine is. ↩
-
- Thes. 2, 13
-
We are willed to giue thanks for our election. ↩
-
Predestination confirmeth the doctrine of iustification. It is no new doctrine, seeing it is set foorth in the holie scriptures. Heresies the cause why doctrines were the more diligentlie searched out. ↩
-
The Fathers before Augustines time taught this doctrine. ↩
-
How predestination is obscure and how not obscure. ↩
-
When we will do anie thing, we must not haue an eie to predestination, but to the scripture. The certeine number of the elect hindreth not preaching. ↩
-
Manie consolations by this doctrine of predestinatio~; It must be set foorth to all, but not all after one sort. Augustine bringeth an argument of the like. ↩
-
Iohn. 1, 1. Iohn. 14. ↩
-
What things are to be taken heed of in preaching of predestination. ↩
-
A similitude. ↩
-
With what dexteritie predestination is to be intreated of. ↩
-
A similitude. ↩
-
Whether by this doctrine be confirmed a fatall necessitie. ↩
-
We must absteine from the name of destinie, and why. ↩
-
By the effect of predestination we are made free. ↩
-
By predestination our hope is confirmed. ↩
-
Rom. 5, 5. & 8, 24, & 27. ↩
-
verse 35. ↩
-
ve. 37, & 38. ↩
-
Our saluation is more safelie committed to God, than to our selues. ↩
-
The knowlege of predestination aduanceth the glorie of God. ↩
-
This doctrine is a part of the Gospell. ↩
-
Neuer anie man openlie denied the predestination of God. ↩
-
Pighius confuted. ↩
-
Although in God be no courses of times, yet the creatures which are predestinate before they begin to be, want not a beginning. ↩
-
Dead men are not now predestinated, for they are come to their end. ↩
-
Rom. 9, 11. ↩
-
Ephes. 1, 4. ↩
-
We concludeth that men are predestinate before they haue their being. ↩
-
Prophesies went before the things to come, and yet were no let to the libertie of men. Iohn. 7, 42. and 10, 35. and 13, 18. Acts. 1, 16. ↩
-
When a-murtherer killeth a man, he hath no regard to the wil of God. ↩
-
Iohn. 13, 21. Ezod. 4, 21. ↩
-
We may not excuse sinnes by Gods predestination. ↩
-
A subtill argument touching fate. ↩
-
A confutation thereof. ↩
-
- King. 20, 6
-
Iere. 25, 11. ↩
-
Matt. 10, 30 ↩
-
Praiers are not in vaine, though the euents of things be defined. ↩
-
Matt. 6, 32. Ibidem. 9. ↩
-
All things concerning the death of Christ were certeinlie determined before hand. Iohn. 2, 4. ↩
-
We must not denie vnto God so much as we attribute to the stars. ↩
-
Rom. 9, 11. & 13, & 15. ↩
-
Exo. 33, 19. ↩
-
Deut. 4, 37. ↩
-
Psal. 82, 37. ↩
-
- Sa. 12, 10.
-
Ierem. 1, 5. ↩
-
Matt. 24, 24. ↩
-
Iohn. 10, 28. ↩
-
Acts. 13, 48. ↩
-
Rom. 8, 28. ↩
-
Acts 2, 23, and 4, 28. ↩
-
Ephes. 1, 4. ↩
-
Sufficient proofs that before all eternitie predestination went before the creatures. ↩
-
Predestination proued by reasons. ↩
-
- Cor. 2, 9.
-
The definition of predestination. ↩
-
Quid nominis. ↩
-
Predestination is taken two maner of waies. ↩
-
Acts. 9. ↩
-
Galat. 1, 15. ↩
-
Ephes. 1, 4. ↩
-
Rom. 9, 11. ↩
-
Another distinction of predestination. ↩
-
Rom. 9, 22. ↩
-
Prou. 16, 4. ↩
-
Exod. 9, 16. ↩
-
verse. 28. ↩
-
The Schol-men affirme that onelie the elect are predestinate ↩
-
In this treatise vnder the name of predestination are comprehended the saints only. What predestination signifieth. Predestination and reprobation quite contrarie. ↩
-
Rom. 8, 28. ↩
-
The knowledge of God extendeth further than his prescience. ↩
-
Gods will goeth before his for-knowledge. ↩
-
The prescience of God extendeth further than his predestination. ↩
-
Prescience belongeth to the vnderstanding of God, predestination, to his will. ↩
-
Ephe. 1, 11. ↩
-
Wherein predestination & fore-knowledge agree, and wherein they differ. ↩
-
Brute beasts are not predestinate. ↩
-
Why the prouidence of God is said to be common to all things. ↩
-
Matt. 6, 28. Mat. 10, 29. and, 30. ↩
-
A definition of prouidence. ↩
-
The gouernment of God is not tyrannous. ↩
-
Administration extendeth to all things. ↩
-
Prouidence is vnmoueable, and why. ↩
-
Acts. 17, 28. ↩
-
Loue, election, and predestination, how they are ioined togither. ↩
-
How Augustine defineth predestination. ↩
-
A more full definition of predestination. ↩
-
Purpose is common to reprobation and predestination. ↩
-
Ephes. 1, 5. Rom. 9, 11. ↩
-
The purpose of God is his good pleasure. Purpose perteineth to the will. ↩
-
The mightie will of God. ↩
-
Rom. 8, 28. ↩
-
Predestination is no new thing. ↩
-
- Tim. 1, 9.
-
Ephes. 1, 4. ↩
-
The predestination of God is immutable. 2. Tim. 2, 19. Rom. 5, 5. Rom. 8. verse. 24. ↩
-
verse. 29. Ibidem. 35. ↩
-
Iames 1, 17. ↩
-
Esaie. 46, 9. verse. 29. ↩
-
verse. 8. ↩
-
Sometimes the promises & thretnings of God are changed. ↩
-
The gifts of God come vnto vs by Christ. ↩
-
Ephes. 1, 4. ↩
-
Christ is the hed of all the predestinate. ↩
-
Ephes. 1, 5. ↩
-
Rom. 8, 29. ↩
-
Ibidem. ↩
-
Ephes. 1, 4. ↩
-
Ephes. 2, 10. ↩
-
They which liue ill cannot brag of their predestination. ↩
-
Predestination is not in the things but in the mind of God. ↩
-
Predestination is before the predestinate. ↩
-
Why the effects are put in the definition. ↩
-
The ends of predestination are in the predestinate. ↩
-
How predestination is sometime called prescience. Looke In Rom. 9. I for this cause haue stirred thee vp. ↩
-
To speake properlie, God is not the cause of sinnes. ↩
-
Sinners are not all manner of waies excluded from the prouidence of God. ↩
-
Rom. 1, 24. and 28. Esaie. 6, 10. Ezech. 14, 9. ↩
-
According to the phrase of the scriptures, the reprobate are to be separated from the predestinate. ↩
-
A definition of reprobation. ↩
-
God dooth no iniurie vnto them, vpon whom he hath not mercie. ↩
-
Mat. 20, 15. ↩
-
Ibidem. 15. & Exod. 33, verse. 19. ↩
-
All men of their owne nature are in miserie. ↩
-
The reprobate are condemned bicause of their sinnes. ↩
-
Sinnes foreseene are not the cause why a man is reprobate. ↩
-
Rom. 9, 17. ↩
-
Exod. 9, 16. ↩
-
Esaie. 6, 10. ↩
-
The cause of predestination. ↩
-
Of the will of God may somtime be giuen a reason, but neuer anie cause. ↩
-
Exo. 13, 17. ↩
-
Gen. 2, 8. ↩
-
Gen. 15, 16. ↩
-
No reasons to be giuen of gods will but out of the scriptures. ↩
-
There is a finall cause of predestination. ↩
-
Rom. 9, 17. ↩
-
Ibidem. 23. ↩
-
The materiall cause of predestination may after a sort be shewed. ↩
-
The end thereof is taken two maner of waies. ↩
-
It may be both true and false, that we be predestinated by woorks. Ephes. 1, 4. and 2, 10. ↩
-
One effect of predestination may be the cause of another, but they can not be causes of the purpose of God. ↩
-
If sins were the cause of reprobation, no man might be elected. ↩
-
The purpose of God not to haue mercie, is as free as the purpose to haue mercie. Why the good works foreseene are not the cause of predestination. A place out of the second epistle to Timoth. 2. Tim. 2, 20. ↩
-
Rom. 9, 21. ↩
-
Matth. 7, 15. ↩
-
- Tim. 2, 21.
-
It lieth not in man himself to make himselfe a vessell of honour. Free will is not prooued by propositions hypotheticall. Esaie. 42, 16. ↩
-
God maketh men cleane, and they are said to make themselues cleane. ↩
-
Exod. 12, 10 ↩
-
Esaie. 8, 14. ↩
-
- Cor. 1, 30.
-
Mark. 1, 15. Ephes. 2, 8. ↩
-
The scriptures teach that predestination is not of works foreseene. ↩
-
Rom. 9, 11. ↩
-
A cauillation ouerthrowne. ↩
-
Vnto what principall points the predestination of God is reduced. Rom. 9, 21. Ephes. 1, 9. Rom. 9, 18. Ibidem. 16. ↩
-
Ibidem. 13. ↩
-
If election should depend of works foreseene, then iustification should come by works. ↩
-
Predestination the cause of vocation, and vocation the cause of iustification. ↩
-
Ephes. 1, 4. ↩
-
Ephes. 2, 10. ↩
-
- Cor. 7, 25.
-
Works be the effects of predestination, not the causes thereof. ↩
-
Phil. 2, 13. ↩
-
Eze. 11, 19. ↩
-
- Cor. 3, 5.
-
Iohn. 6, 44 ↩
-
They which be drawne were before vnwilling. ↩
-
Rom. 11, 5. ↩
-
Ephes. 1, 9. ↩
-
Good works are not the cause of our calling. ↩
-
- Tim. 1, 9.
-
Titus. 3, 4. If we should be predestinated by good works, the exclamation of Paule were to no purpose. Rom. 11, 33. ↩
-
The questi- is assoiled, when it is brought to the highest cause. Exo. 19, 13. ↩
-
How the question may be said to be assoiled and not assoiled. ↩
-
The aduersaries haue not herein satisfied humane iudgment. ↩
-
Matt. 11, 21. and 22. ↩
-
Vnto some God vseth not the meanes whereby they might haue beene mooued to saluation. ↩
-
As touching nature there is no difference in men. Rom. 9, 7. ↩
-
Ibidem. 10. ↩
-
Ibidem. 11. ↩
-
Faith foreseene mooueth not God to predestinate vs. ↩
-
By the scriptures it is prooued that faith is of God. ↩
-
Ephes. 2, 8. ↩
-
Ephes 6, 23. ↩
-
Rom. 12, 3. ↩
-
- Cor. 7, 25.
-
Phil. 1, 29. ↩
-
Acts. 16, 14. ↩
-
Acts. 13, 48. ↩
-
Matt. 11, 25. ↩
-
Mat. 13, 13. ↩
-
Matt. 16, 17. ↩
-
If faith be not the cause of predestination, much lesse other works. ↩
-
- Tim. 1, 9.
-
Ephes. 1, 4. ↩
-
That which is the latter cannot bee the efficient cause of that which went before. ↩
-
Our works cannot be of more woorthines, than predestination. ↩
-
Things constant and certeine depend not of things vnconstant and vnterteine. ↩
-
We must not so defend mans libertie, that wee spoile God of his libertie. ↩
-
We must attributed vnto God that libertie which the scripture sheweth of him. ↩
-
Rom. 5, 8. ↩
-
Loue towards God is kindled by the true feele of predestination. ↩
-
Iohn. 15, 16. ↩
-
The same consideration is not of Gods choise that is of mans choise. ↩
-
Touching saluation the whole must be ascribed vnto God. ↩
-
If predestination should depend of works, it wold make vs not to hope, but to despaire. ↩
-
Rom. 8, 1. and 8, &c. ↩
-
Ibidem. 27. ↩
-
In which words of Paule the aduersaries are deceiued. ↩
-
A place of Salomon cited by the aduersaries. Prou. 8, 17. The loue of God springeth not of our loue, but contrariwise. ↩
-
- Ioh. 4, 10.
-
God compared to a potter. ↩
-
Rom. 9, 11. ↩
-
Ephes. 1, 11. ↩
-
God worketh according to his owne will, not according to ours. 1. Cor. 1, 26. ↩
-
- Cor. 6, 11.
-
Ephes. 2, 12. ↩
-
The mercie of God is more declared, if we be predestinated freelie, than if of works. Matt. 9, 9. Luk. 23, 43. Luke. 7, 37 1. Cor. 1, 23. ↩
-
The difference of the beleeuers and of the vnbeleeuers dependeth of vocation. ↩
-
God said not that he would deliuer his people for their works, but for his names sake. The Iewes were not for their works sake preferred before the gentils. Acts. 7, 15. ↩
-
Ezec. 16, 3. ↩
-
What must be doone in iudging of controuersies. ↩
-
The sonne of God did freelie take vpon him the humane nature. ↩
-
As iustification is not of works, so likewise is not predestination. ↩
-
Christ and his death is the principall effect of predestination. ↩
-
Christ as touching his humane nature and death is not the cause of predestination. ↩
-
Sentences of manie of the fathers agree not togither as touching this doctrine. ↩
-
It is not true that they saie, that all wholie is not of God. ↩
-
It is not true also that God electeth, bicause of faith foreseene. ↩
-
We must giue sentence according to the scriptures, not according to the fathers. ↩
-
If that election be free, why yet is there added a respect vnto works? ↩
-
Luke. 1, 48. ↩
-
⟨…⟩. ↩
-
⟨…⟩. ↩
-
Mary ment not that she was elected for any merit of hir owne. The song of Marie setteth foorth the mercie of God and not merits. Ibidem. 50. verse. 54. verse. 55. The image of our predestination appeereth in Christ. ↩
-
A place in the first booke of Samuel. 1. Sam. 16. 7. ↩
-
In committing of an office to any man, we must haue respect to the ablenes of the person. 1. Tim. 3, 1. ↩
-
Acts. 1, 23. ↩
-
God findeth not the hart good in men, but maketh it good, ↩
-
An example of Saule. Sam. 19, 24. ↩
-
The cause of our damnation is not to be sought for in God. ↩
-
verse. 30. ↩
-
No creature is void of the goodnes of God. ↩
-
Matt. 5, 45. ↩
-
Mat. 20, 15. 16. ↩
-
Manie men are called, but few are chosen. Of manie nations, onlie the Hebrues were chosen by God. Deut. 32, 8. Rom. 9. 27. Though the Iews were manie, yet onlie a remnant of the~ were saued. In nature things that be most pretious are most rare. Why God maketh things excellent, to be rare. ↩
-
What is the nature of crueltie. ↩
-
Ierem. 12, 1. Hab. 1, 13. Ps. 37, & 73. ↩
-
A great difference betweene Nemesis, & crueltie. ↩
-
Rom. 11, 33. ↩
-
Rom. 9, 19. ↩
-
How the iustice of God is to be defended. ↩
-
Necessitie taketh not awaie the nature of sinne. ↩
-
Acception of persons. Looke In Rom 2. 11. ↩
-
By the doctrine of predestination is opened a windowe vnto good works, not vnto wickednes. The doctrine of the aduersaries openeth a wide gate vnto manie euils. ↩
-
How God is after a sort said to will sinnes. ↩
-
Ezec. 33, 11. Looke in 1. Sam. 2, 22 The first answere. ↩
-
Psal. 115, 3. ↩
-
The second answere. ↩
-
verse. 13. ↩
-
God punisheth not wickednes against his will. ↩
-
Prou. 1, 26. ↩
-
verse. 11. ↩
-
Ezec. 14. 9. 1. Kin. 22, 22. Esaie. 6, 10. ↩
-
How it must be vnderstood that God deceiueth no man. ↩
-
They which are deceiued, are iustlie deceiued. ↩
-
verse. 14. ↩
-
Our nature as it was instituted was without corruption. ↩
-
Matt. 26, 24. ↩
-
Whether it had beene better that Iudas had neuer been borne. ↩
-
No man can gather out of the scriptures anie effectuall arguments that he is a reprobate. ↩
-
The example of Francis Spiera. ↩
-
The godlie suspect not that they belong to the reprobate, and why? ↩
-
Pighius vnderstood not our meaning. Originall sinne went not before predestination. How sinnes fall vnder reprobatio~. ↩
-
Originall sinne goeth before euery mens damnation. ↩
-
A fond imagination of Pighius. ↩
-
God apointeth not those things which shall haue no successe. ↩
-
Christ had not come, vnles sinne had bene committed. ↩
-
Infants perish vnles they be renewed by the mediator. ↩
-
Rom. 9. 11. ↩
-
Ibm. ver. 18. ↩
-
If sin were the true cause of reprobation, none should be elected. ↩
-
What the effects of reprobation are. ↩
-
Christ is the first effect of predestination. ↩
-
verse. 28. ↩
-
Ephe. 2. 10. ↩
-
Rom. 9. 22. & Ephe. 1. 6, The effects of reprobation. ↩
-
The state of the first man. ↩
-
Whether y e first man were reprobate or predestinate. ↩
-
Rom. 1. ver. 24. and 26. ↩
-
Esaie. 6, 10. ↩
-
God is not alike the cause of all the effects of reprobation. ↩
-
Looke part 2. place. 3 art 3. and 7. ↩
-
The grace of God is not set forth as common to all men. ↩
-
Verse. 44. ↩
-
Whether all me~ are drawen of God ↩
-
A similitude. ↩
-
Iohn. 19, 11. ↩
-
Iohn. 5, 15. ↩
-
Iohn. 6. 53. ↩
-
verse. 37. ↩
-
verse. 45. ↩
-
verse. 11. ↩
-
verse. 28. ↩
-
A cauill. ↩
-
A similitude. ↩
-
verse. 29. ↩
-
It is of necessitie that the predestinate abide. ↩
-
Matt. 24, 24 ↩
-
ver. 37, & 44 ↩
-
Verse. 27. ↩
-
Verse. 8. ↩
-
Matt. 11, 27. ↩
-
The reuealing of Christ is not common to all men. ↩
-
Ibid. ver. 25. ↩
-
A cauillation. ↩
-
Matt. 13, 11. ↩
-
Esai. 6, 9. ↩
-
Rom. 9, 15. ↩
-
Exod. 33, 19 ↩
-
Rom. 9, 17. ↩
-
Exod. 9, 16. ↩
-
Rom. 9, 22. ↩
-
Acts. 8, 23. ↩
-
Repentance is the gift of God. 2. Timot. 2. 25, and 26. ↩
-
Mat. 12, 31. ↩
-
Acts. 16, 14. ↩
-
Apoc. 3, 20. ↩
-
Phili. 2, 12. ↩
-
Matt. 20, 16, and 22, 14. ↩
-
- Cor. 12, 11
-
Grace is not to be put as nature. ↩
-
- Cor. 3, 5.
-
Phil. 2, 13. ↩
-
- Co. 15, 10
-
It is not in our power to receiue grace offered. Rom. 9, 16. ↩
-
Phil. 2, 13. ↩
-
Ezec. 11, 49 ↩
-
Psal. 116, 36 ↩
-
Psal. 51, 10. ↩
-
Mat. 7, 18. ↩
-
A similitude. ↩
-
Grace and righteousnes are neuer called a reward. ↩
-
Rom. 7, 18. ↩
-
How flesh is vnderstood in the holie scriptures. ↩
-
- Cor. 4. 7.
-
Whie we praie vnto God for the conuersion of infidels. ↩
-
Whether God giueth to euerie man so much grace as sufficeth. ↩
-
Rom. 9, 17. ↩
-
Mat. 11, 21. Tyre and Sidon had not so much grace giuen them, as was sufficient. ↩
-
Iohn. 15, 16. ↩
-
The aduersaries are compelled to saie, that no man is elected of God. ↩
-
- Cor. 3, 6.
-
Phil. 1. 6. ↩
-
Ephe. 11, 1. ↩
-
Gal. 1, 15. ↩
-
A confutation of the arguments of the aduersaries. ↩
-
Outward calling is common to the predestinate and reprobate. ↩
-
Luke. 3, 6. Iohn. 6, 45. Iere. 31, 34. Ioel. 2, 28. ↩
-
Rom. 1, &. 2. ↩
-
Whether opinion attributeth more to the mercy of God. ↩
-
Matth. 5. 45. The reprobate are not without some benefits of God. ↩
-
Some are borne vnapt to naturall felicitie. ↩
-
Gen. 1, 27. ↩
-
Iohn. 1, 12. ↩
-
Whether all men haue power to be made the sonnes of God. ↩
-
- Tim. 2, 6.
-
How this is to be vnderstood, that Christ died for all. ↩
-
Rom. 51, 7. ↩
-
- Co. 15, 22.
-
How the comparison of Adam with Christ is to be vnderstood. ↩
-
- Tim. 2, 4.
-
How God will haue all men to be saued. ↩
-
Gen. 8, 9. ↩
-
Iohn. 1, 9. ↩
-
Matt. 11, 21. ↩
-
Two societies of men whereof either of them haue their vniuersalitie. ↩
-
Iohn. 6, 45. Ier. 31, 33. ↩
-
Iohn. 12, 32. ↩
-
Ioel. 2, 28. Esai. 66, 23. ↩
-
Luke. 3, 6. Psal. 145, 14 ↩
-
Iohn 3, 32. Matt. 10, 32. ↩
-
Phil. 2, 21. ↩
-
Psal. 14, 3. ↩
-
Two cities, the one of God, the other of the diuell. ↩
-
Sundrie instances against the aduersaries. ↩
-
Matt. 13, 37. ↩
-
Whether Christ were let, that he could not gather the elect together. ↩
-
Rom. 1, 20. How the Gentiles were said to be inexcusable. ↩
-
Rom. 3, 29. ↩
-
God is the God of all men. ↩
-
Whose God God is peculiarlie said to be. ↩
-
- Tim. 4, 10.
-
How God is said to be the sauiour of all men. ↩
-
Rom. 10, 21. ↩
-
Esaie. 65, 1. ↩
-
Apoc. 3, 20. ↩
-
Esai. 49, 15. ↩
-
Whether the reprobate doo serue the purpose of God. ↩
-
Rom. 9, 17 & 23. Eccle. 12, 3 ↩
-
The reprobate may for a while doo good workes, & the predestinate may fal into most grieuous sinnes. 1. Sam. 9, 21. 1. King. 11, 4. ↩
-
- Kings. 3, vers. 2. & 6.
-
- Kings. 21, 27, & 29. 1. King. 12, 2
-
Ezec. 18, ⟨…⟩4. ↩
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- Sam. 11, 4 Matt. 26, 74. Psal 206, 33 Exod. 32, 21
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Good works doo serue both to predestination, & to reprobation. ↩
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Sinnes also doo serue to both. ↩
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Rom. 3, 8. ↩
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Look part. 1. pl. 3, art. 13. ↩
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Whether by predestination, is brought in necessitie. ↩
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Rom. 2, 6. ↩
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How necessitie is defined. ↩
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The grounds of necessitie are inward & outward. A diuision of necessitie. A Geometricall necessitie. ↩
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Dan. 3, 21. ↩
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Iosua. 10, 12 ↩
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- Kin. 17, 1.
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- Kin 20, 1. A diuision of necessitie that commeth outwardlie.
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A sense composed and a sense diuided. ↩
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An other distinction of necessitie. ↩
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Our actions haue no necessitie of inward principles, but haue it by supposition. ↩
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The will cannot be constrained. ↩
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Proofes for necessitie, by supposi⟨…⟩. Matt. 20, 19. Act. 2, 23. ↩
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Act. 1, 16. Luk. 22, 37 ↩
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Iohn. 10, 35 ↩
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Heb. 6, 4. ↩
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Mat. 24, 24. Ibidem. 35. ↩
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Luk. 2, 49. ↩
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- Tim. 2, 19
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Iohn. 10, 29 ↩
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Psal. 115, 3. ↩
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These thinges belong also vnto prouidence. Whether our actions shalbe called necessarie or contingent. ↩
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Verses of Cicanthes touching destinie. ↩
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The prescience of God must not be separated from his will. ↩
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The prescience of God inuerteth not natures. ↩
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Predestination is the cause of all our good actions. Praiers of the Church. ↩
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Permission belongeth vnto will. ↩
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Note what God doth towards the reprobate. ↩
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Whether our will be vtterly determined to one part. ↩
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Manie things are possible which neuer shall be. ↩
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Matt. 26, 53. ↩
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Matt. 26, 21. ↩
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Rom. 9, 13. ↩
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- Co. 11. 19.
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- Kings. 20. 1. and 5. The certeintie of the foreknowledge of God is constant & is not changed. Ionas. 3 4. and 10. Esaie. 38, 1.
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verse. 8. ↩
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- Cor. 9, 27. Why Paulr chastised his bodie.
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The saints worke well to the end they may be obedient to predestination. ↩
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It is dishonestie for a man to giue good admonitions, and to liue wickedlie. ↩
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Ciceros opinion repugnant to our religion. ↩
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God reuealeth to the prophets things that he will doo. Amos. 3, 7. Gen. 6, 3. Gen. 1⟨…⟩, 17. ↩
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Gen. 15, 13. ↩
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Ier. 25, verse 8, and 12. ↩
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The authoritie of the prophets is constant. ↩
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If we denie GOD the foreknowledge of things, we denie him to be God. Psal. 14, 1. ↩
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Note what is said by Cicero. ↩
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verse. 2⟨…⟩. ↩
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Why Cicero denieth vnto God the foreknowledge of things. ↩
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How the Stoikes discharged the will of man from fate. ↩
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An example of Oedipus. ↩
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The elections and choises of man are not against the prouidence of God. ↩
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The will of man is placed in the order of causes. ↩
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God by his prescience changeth not the nature of causes. ↩
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Fortune & chance are referred vnto vs, not vnto God. ↩
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God is the working cause. ↩
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Our wils mu⟨…⟩ not be exempted from the foreknowledge of God. Note a saieng of Augustine. ↩
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Necessity of two sorts. ↩
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Not euerie necessitie hurteth the will. ↩
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What things wicked men wish for in this question. ↩
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Our memorie compelleth not things past to be past. ↩
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Ephes. 1, 11. ↩
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How the will of God bringeth not necessitie vnto things. ↩
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Acts. 17, 28. ↩
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The will receiueth such motions of God as he will. ↩
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Second causes may be doubtfull, wheras yet the will of God is certeine. ↩
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Euerie thing while it is, is of necessitie. ↩
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We doo not defend freewill. ↩
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Matt. 6, 12. Gala. 5, 17. ↩
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Rom. 7. ver. 15, and 23. ↩
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verse. 22. ↩
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God could keepe vs from al maner of sinne, but he doth it not. ↩
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Monitions, lawes, and punishments are not in vaine ↩
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Praiers also are not in vaine. ↩
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Mat. 26, 21. An example. ↩
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Ibidem. 39. ↩
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Ioh. 10, 11. ↩
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Acts. 4, 27. ↩
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Gen 45, 7. ↩
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Esaie. 10, 7. ↩
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Exo. 23, 31. ↩
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Iosua. 6, 16. ↩
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Iob. 1, 21. ↩
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Of predestination and the counsell of God cannot be inferred anie excuse of sins. ↩
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In 1. Sam. 2, verse. 25. ↩
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Ezec. 18, & 33, 11. ↩
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That God would not the death of a sinner. verse. 21. ↩
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Ibidem. 13. ↩
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Wisd. 1, 13. ↩
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Genes. 2, 7. ↩
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Diuers testimonies that God will not the death of a sinner. Iere. 29, 11. ↩
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Lamen 2, 8. ↩
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Zach. 8, 14. ↩
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Esai. 14, 24. ↩
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Death distinguished. ↩
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That the death of the bodie dooth depend of the death of the soule. Rom. 5, 12. ↩
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- Pet. 2, 24.
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Augustine. ↩
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Iohn. 1, 44. ↩
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In what respect God made death ↩
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Gen. 1, 31. ↩
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Augustine. ↩
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A similitude. ↩
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One will of God absolute and another recompensing ↩
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The conditions of sinners must be considered. ↩
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Ezech. 18. and 33, 11. ↩
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One will of God effectuall, and another signified. ↩
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Psal. 135, 6. ↩
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Ezec. 33, 11. ↩
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Faith and repentance gifts of God alike. 2. Tim. 2, 25. Phil. 1, 29. ↩
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Ephes. 2, 8. ↩
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- Cor, 3, 5. Phil. 2, 13.
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Esai. 28, 21. ↩
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How it is a strange worke vnto God to punish euils. ↩
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How God made not death. Wild. 1, 13. ↩
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verse. 14. ↩
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verse. 26. ↩
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Genes. 2, 7. ↩
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Iere. 29, 11. How God is to be vnderstood to thinke the thoughts of peace. ↩
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Psal. 104, 28 ↩
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Looke the Theses De praedestinatione & prouidentia at the end of the Common places in Latin. ↩