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.