30 He thinketh also that it is absurd, that the predestination of God should be made so frée; for by that meanes he supposeth, that there is laid a necessitie vpon men, and all consideration of blame is taken awaie. But this argument perteineth to our fourth article, where we will intreate of this necessitie. Howbeit, ²⁸⁶ I maruell how this could come into his head, that the consideration of sinne is taken awaie, if there be granted a necessitie. As though (forsooth) anie man can auoid originall sinne; and yet dooth it not thereof followe, that such a sinne is no sinne. He addeth moreouer, that we cannot auoid, but that we must make God an accepter of persons. ²⁸⁷ But if he had considered, that this fault is then co~mitted, when as we are mooued to distribute, or to giue iudgement by such circumstances and conditions, which make nothing at all to the cause, he would neuer saie thus: for this cannot haue place in God. For he found not those circumstances and conditions in men, but putteth in them euen such as himselfe will; so as no man can obiect vnto him, that as touching election, he hath not attributed vnto his person, that which was conuenient or agréeable: for God is the author of all persons, and of all comelines.

But he saith, the care and endeuour to liue vprightlie is taken awaie. As though we by this doctrine doo make men woorse, and doo open a windowe to licentiousnes and dissolute life. But how strange and false these things are, I suppose it is thereby manifest; for that we alwaies teach, that predestination belongeth not onlie to the end, but also to the meanes. For we are predestinated, not onlie vnto felicitie, but also vnto good works; namelie, that we should walke in them, and be made like vnto the image of the Sonne of God. The wicked regard not these things, and also without this doctrine, liue wickedlie: but the godlie, for that they haue confidence, that they are predestinated, labour by holie works to make their calling sure. ²⁸⁸ And vnto them by this doctrine, is opened a windowe vnto modestie, vnto patience in afflictions, vnto gratitude, and vnto a singular loue towards God. But take awaie this doctrine, & there is made open, not a windowe, but an excéeding wide gate to pride, to ignorance of the gifts of God, to vncertentie, and doubting of saluation in aduersities, and the weakening of our loue towards God.

31 But these men saie further, that this maketh verie much against vs; for that nothing can light vnder predestination, or reprobation, but that which God willeth: but that God should will sinnes, is to be counted for a most absurd, and a blasphemous doctrine. They saie moreouer, that God cannot iustlie punish, if we commit those things, which he himselfe both willeth and worketh. But this must we of necessitie saie, if we affirme, that not onelie our ends, but also our meanes to the ends depend of the purpose of GOD. To satisfie this doubt, first let them remember, that it cannot be denied, but that God after a sort willeth, or (as some other saie) permitteth sinne. But forsomuch as that is doone without anie coaction of our mind, therfore no man, when he sinneth, can be excused. For he willinglie, and of his owne accord, committeth those sinnes, for which he ought to be condemned; and hath the true cause of them in himselfe: and therefore hath no néed to séeke it in God. Further, this is no good comparison, which these men make betwéene good works and sinnes. For God so worketh in vs good works, that he ministreth vnto vs his grace and spirit, whereby these works are wrought; for those are the grounds of good works: which grounds we haue not of our selues. But sinnes he so gouerneth, and after a sort willeth, that yet notwithstanding, the grounds of them, that is, the flesh, and our corrupt and naughtie nature, are not in God, but in vs. Wherefore, there is no néed that they should be powred into vs by anie outward moouer.

And God is said after a sort to will sinnes; ²⁸⁹ either for that, when he can, he prohibiteth them not; or, for that by his wisedome he directeth them to certeine ends; or for that he suffereth them not to burst foorth, but when, and how, and to what vses he himselfe will; or finallie, for that by them he will punish other sinnes. But these adde, that God by no means willeth sinne: for so it is written in Ezechiel; As trulie as I liue, ²⁹⁰ saith the Lord, I will not the death of a sinner, but rather that he be conuerted & liue. But we answere, that the prophet in that place, intreateth not of the mightie & hidden will of God, & of his effectuall will: for God by that will, worketh all things which he will both in heauen & in earth. But he intreateth of that will, ²⁹¹ which they call the will of the signe: for no man can by those signes and tokens, which are expressed in the lawe, gather that God willeth his death or condemnation. For the Lord commanded his lawe to be published vnto all men, he hath vnto all men set foorth those things which should be profitable & healthfull, lastlie, he vpon all men indifferentlie powreth great benefits; wherfore by this will, which we call the will of the signe, he willeth not the death of a sinner: yea rather, he prouoketh them to repentance. But as touching the other will, which they call the will of his good pleasure, if by it he would haue no man perish, then doubtles no man could perish: and there is no will so peruerse, as Augustine saith, which God (if he will) cannot make good. Then according to this will, he hath doone all things whatsoeuer he would. This is a readie and plaine interpretation, which if our aduersaries admit not; but will néeds contend, that the words of the prophet are to be vnderstood of the mightie will of God, and of his will of good pleasure: then will we answere, ²⁹² that that sentence perteineth not vniuersallie vnto all sinners, but onlie to those which repent. And they are the elect and predestinated, vnto whom, God as according to his purpose, he giueth faith and calling, so also giueth he repentance. And therefore, whether sense soeuer they followe, they shall neuer out of those words conclude, that God vtterlie and by no meanes willeth the death of sinners, or sinne.

32 But they obiect certeine words, out of the first chapter of the booke of Wisedome, where it is written; ²⁹³ God reioiseth not in the destruction of the liuing. But if (saie they) he by anie maner of meanes willeth sinne, or the punishment thereof, he cannot be said not to reioise: for he reioiseth in that which he will haue to be doone. First I answer, that that booke is not in the canon, and therefore the authoritie thereof may be refused. But admit that that booke were canonicall, yet doo those words make nothing against vs: for he, whatsoeuer he was, that was the author of that booke, ment nothing else, but to remooue from God that naughtines of nature, whereby wicked men take pleasure in euill things. ²⁹⁴ And yet was it not his meaning, that God punisheth wicked facts against his will: for otherwise, whosoeuer be that author vnder the name of Salomon, he should be against the true Salomon. For he in his Prouerbs, vnder the person of wisedome thus writeth of the vngodlie and vnbeléeuers; ²⁹⁵ I also laugh in your destruction. In which words is declared, that God with this laughing, that is, with a chéerfull mind, administreth iustice.

²⁹⁶ As touching the words of Ecclesiasticus, which are written in the fiftéene chapter, that No man ought to saie of GOD, ⟨…⟩, that is, Hee hath deceiued mee: in which place the Latin translation hath, Me implanauit. Vnlesse we will haue that place to be manifestlie repugnant with manie other places of the scripture, in which God is said to haue deceiued the people by false prophets, ²⁹⁷ and to haue co~manded that Achab the king should be deceiued, and to haue made blind the hart of the people, least they should sée; we must néeds after this maner expound those words: ²⁹⁸ that No man ought to laie the fault in God, as though he would excuse himselfe. Achab, if he was deceiued, iustlie deserued to be deceiued; for that he contemned the true oracles of God, and delighted himselfe in false prophets. ²⁹⁹ The infidelitie also, and impietie of the people of Israel, caused the vengeance of God, and blindnes to come vpon them; so that when they were deceiued, they could by no meanes be excused. Our aduersaries also séeme somewhat to be offended, for that we affirme, that men haue in themselues the cause of sins; that is, a corrupt and naughtie nature. For in that first chapter of the booke of Wisedome, ³⁰⁰ the generations of the world are said to be good, and not to haue in them ⟨…⟩; that is, A deadlie medicine. This is true indéed, so it be vnderstood of the first constitution of things, ³⁰¹ and chéeflie of the creation of man, which was created of GOD in a good estate: but afterward, through his fall, he spilt both himselfe and his posteritie.

33 Pighius moreouer cauilleth against our doctrine, as though we stir vp men to hate God. For Christ thus speaketh of Iudas; ³⁰² Wo be vnto that man, it had beene better for him neuer to haue beene borne. He being reiected, and a reprobate, it must néeds followe, that he hated God; séeing God first hated him. And forsomuch as the number of the reprobate is the greater number, euerie man (saie they) might easilie suspect, that he is one of that number; and so it should come to passe, that manie should detest God. But we answer, that Christ said well, that It had beene better for that man, that he had not beene borne. For euerie one of vs, ought rather and more gladlie either to haue neuer béene, or to be brought to nothing, than that by committing of sinne, we should offend God. Wherefore Christ said trulie and plainlie, that It had beene better for Iudas that he had neuer beene borne. Howbeit simplie, ³⁰³ and as touching God, it had not béene better: for by him, both the counsell of God, concerning our redemption was fulfilled; and also by the punishment which was laid vpon him, both the iustice and power of GOD appéered the more plainlie.

And it is vaine, that they saie, ³⁰⁴ that manie fall into suspicion of their reprobation: for out of the holie scriptures, no man can gather anie effectuall arguments of his reprobation. And if God will sometimes reueale it by a certeine secret iudgement, it cannot be drawne to a common rule. In our time indéed it happened, that a certeine man in Italie called Francis Spiera inwardlie fealt, ³⁰⁵ that God had imposed this euill vpon him: but this in my iudgement was doone to the terror of others. For he, after that he had, at the beginning, knowne the truth of the Gospell, and openlie confessed it; being brought to Venice before the Popes legate, publikelie abiured it. Afterward, being striken with a gréeuous wound of conscience, he persuaded himselfe, that he had sinned against the holie Ghost; by meanes whereof, he was throwne into so great a desperation, that he would neuer afterward admit anie consolation, though notable and godlie men were about him, which exhorted him to haue a good hope in Christ, and his death. And he would saie, that these things serued well to be spoken vnto others, but vnto him they nothing at all preuailed: for that he knew most assuredlie, that he had sinned against the holie Ghost, and that there was no remedie left to deliuer him from damnation; and so remaining in this desperation, he died.

God would in this man, by a certeine singular, and vnaccustomed dispensation, feare awaie others from the like wickednes and impietie. Howbeit, this neither customablie happeneth, as far as we can gather out of histories; neither also can anie man, by the holie scriptures, sée this desperation. And peraduenture God did not this to Spiera, but the diuell (whose bondslaue he was) hauing now renounced godlines suggested this; to the end he might driue him to vtter desperation. So then we must make a distinction (as we before admonished) that either we speake of them that are vtterlie without all féeling of pietie, or else of the godlie, and of them that are now called. If ye talke of strangers, they either nothing regard these counsels of God, or else they are alreadie in despaire of themselues: ³⁰⁶ if we meane of the godlie, they will not suffer themselues anie long time to be tormented with this suspicion; for that they now sée themselues called and faithfull, and therefore are iustified: all which things persuade them to haue a confidence, and to hope that their names are entered in the roll of the elect.

34 Lastlie, Pighius imagineth, that we speke things absurd; bicause we teach that men were first in a masse marred and corrupted with originall sinne, before that they were predestinated of God: as though we would iustifie the purpose of God, when yet notwithstanding we in the counsell of predestination, put condemnation and eternall infelicitie, before sinnes and our corrupt nature; and so we iustifie that which is first, by that which commeth after. He addeth also, that by this meanes, as touching the purpose of God, euen by our owne doctrine, the end is first appointed, and those things also which bring vnto the end. Wherfore, forsomuch as originall sinne is one of the means, whereby we are condemned, it cannot, as we imagine, go before reprobation; when as it falleth and is comprehended vnder it as a meane vnto eternall condemnation. But these things shew, ³⁰⁷ that this man vnderstood not what we saie. Neither Augustine nor we euer said, that originall sinne went before predestination, séeing predestination is before anie time was; & Adam fel in time. Neither is it so absurd as he imagineth, that sinnes should fall vnder reprobation, not indéed as the cause therof; but as the cause of condemnation and of eternall miserie. And whereas he saith, that if it were so, it should followe; that God willeth sinnes. Now we haue declared how this is to be answered. Neither can he denie, but that God vseth sinnes, which are continuallie committed, to those ends which he himselfe hath appointed. And forsomuch as this is not doone of him rashlie, but by his determinate counsell; how can it be, that after a sort sinnes are not comprehended vnder reprobation?

Now if he contend that God after one sort willeth, and is not the cause of sinnes and good works; we also affirme the same. But yet in the meane time, let him cease to count it for a thing absurd, that as well the end, as the means either of predestination, or of reprobation, are comprehended vnder the purpose of GOD, though after a diuers maner. And as touching originall sinne, we also affirme, that it goeth not before predestination or reprobation; but of necessitie followeth it: for that God would not produce men out of any other stocke or matter, but out of the progenie of Adam; by means whereof, we are all borne infected with the spot of corruption. And forsomuch as this was not hidden from God, therefore Augustine & we also with him saie, that God from euerlasting purposed to haue mercie on those whom he loued, and not to haue mercie on others whom he loued not: so that if they, which want that mercie, which is bestowed vpon others, doo lead their life in originall sinne; and when they are come to age, and to the vse of reason, doo adde vnto it manie other sinnes, then are they iustlie and woorthilie damned. And this may effectuallie be said, to repell those, which peraduenture presume to laie the cause of their damnation, not vpon their owne faults, but vpon God. Wherfore originall sinne goeth before the birth of all men, so that thou haue a respect vnto euerie particular man: ³⁰⁸ it also goeth before the damnatition of all the wicked, although it could not be before the eternall purpose of God, but onelie as touching foreknowledge.

35 These things being as we haue declared them, as they are in no case absurd, euen so may they well be perceiued; if we depart not from the sense of the scripturs: which sense, how much in this place Pighius ouerpasseth, ³⁰⁹ by meanes of his owne fond inuention, I will in few words touch. He maketh manie degrées or acts in the mind of God, which he ordereth in themselues; not by distinction of time, but of nature: and therefore, such acts he calleth signes; and yet had he not that out of the holie scriptures, but borowed it out of Scotus. In the first signe (saith he) God appointed to bring foorth all men to eternall saluation, which they might haue fruition of togither with him, and that without anie difference; and ouer them he would haue Christ to be the head, whom he thinketh also should haue come in the flesh, although the first man had not sinned. In the second signe, he saith, that God foresawe the fall of man, by reason whereof it was not now possible that men should come vnto saluation, that is, vnto the end, which God had purposed in himselfe, when hée decréed in the beginning to create man. Howbeit, that the matter might go forward, he saith, that God did put in the third signe, remedies in Christ; namelie, of grace, and of the spirit, & such like, whereby might be holpen those which would receiue them, and those forsaken which should refuse them. Lastlie in the fourth signe, for that he foresaw that manie would imbrace these aids, and would vse them well and effectuallie, he therefore predestinated them to saluation: but others, whom he sawe would reiect these benefites of God, he adiudged to vtter destruction. This he speaketh concerning them that be of full age. But forsomuch as by this fond imagination, he could not satisfie as touching infants, that perish before they can haue the vse of frée will, he patcheth therevnto another fable; namelie, that they, after the iudgement, shall be in this world happie, with a certeine naturall blessednesse, wherein they shall continuallie praise God, and giue thanks vnto him, for that their estate so tollerable. So this man feineth a doctrine, which he can not prooue by anie one word of the scripture.

For how attributeth he vnto God, that he in the first signe decréed those things, which should not haue successe; namelie, that all men should enioie felicitie? It is the point of a wise man, I will not saie of God, ³¹⁰ to decrée or will those things, which shall take no effect. Let him also bring foorth some oracles of God, to declare vnto vs, that the sonne of God should haue taken vpon him mans flesh, though man had not sinned: but he shall no where be able to shew anie such thing, séeing the holie scriptures euerie where testifie vnto vs, that he was giuen for our redemption, and for the remission of sinnes: which also might haue taught him, if he had considered, that originall sinne went before all the effects of predestination, creation onelie excepted. Séeing Christ was to this end predestinated and giuen vnto vs, that we might haue a remedie of our fals; of all which fals originall sinne is the head and principall: and he had not taken vpon him humane flesh, ³¹¹ if there had ben no sinne committed. He, without the scriptures also, imagineth, that it lieth in the power of our frée will, to receiue the remedies béeing generallie set foorth; when as this is the most absolute gift of God. And that which he last of all bringeth; namelie, of the naturall felicitie of children, is not onelie auouched besides the scripture, but also is plainlie against it; which teacheth, ³¹² that all perish in Adam, vnlesse they bée renewed by the mediator. But to perish, or to die, how repugnant it is with felicitie, all men easilie vnderstand. And besides that, he hath not on his side one of all the fathers, which durst imagine anie such fond deuises. Neither can I bée persuaded, that Pelagius himselfe, if hée were aliue againe, would more diligentlie colour his opinion, than this man hath painted it and set it foorth.

36 That which we haue hitherto prooued touching predestination: namelie, that it dependeth not of workes foreséene; the selfe same thing also affirme we of reprobation: for neither dooth it also depend of sinnes foreséene; so that by reprobation thou vnderstand not extreme damnation, but that most déepe eternall purpose of God, of not hauing mercie. For Paule writeth alike of Esau and Iacob; ³¹³ Before they had done anie good or euill, it was said; The elder shall serue the yonger; Iacob haue I loued, but Esau haue I hated, that it should not bee of works, but of him that calleth. And Pighius laboureth in vaine, to haue this sentence of Paule vnderstood of one of them onelie; séeing the apostle ioined them both togither, vnder one and the selfe-same condition. Which hée more manifestlie afterward declareth, saieng; ³¹⁴ Hee hath mercie on whom he will, & whom he will he hardeneth. Further, ³¹⁵ if sinne were the true cause of reprobation, then should none be elected; séeing God foreknoweth, that all men are defiled with it. The verie which thing Augustine prooueth vnto Simplicianus.

37 But now we will entreate of the third article, ³¹⁶ to sée what are the effects of predestination, & of reprobation: & we will be the bréefer, for that those things which shall be spoken, haue much light of that is alreadie spoken. The first effect therefore of predestination is Christ himselfe; ³¹⁷ for the elect can haue none of the gifts of God, vnlesse by our Sauiour it be giuen vnto them. Then also let there be put those effectes, which Paule describeth in the 8. ³¹⁸ chapter to the Romans, when he saith; Whom he foreknew, those also hath he predestinated; whom he hath predestinated, those also hath hee called; and whom he hath called, those he hath iustified; & whom he hath iustified, those hath he glorified. Whereby it is euident, that calling also, & iustification, and glorification, are the effects of predestination; whervnto also maie be added, conformitie to the image of the sonne of God, séeing that Paule reckoneth it vp as an effect of predestination. Let good workes also be added, séeing that God is said to haue prepared them that we should walke in them. ³¹⁹ The followeth the certeintie or confirmation of our saluation. Lastlie, is the declaration of the riches of the glorie of God, which end Paule manifestlie mentioneth in the 9. chapter to the Romans: ³²⁰ & to the Ephesians he writeth; That we might be to the praise of his grace and glorie.

But as touching reprobation, if it be compared vnto the first man; God from euerlasting decréed to produce him, ³²¹ that by frée will & certeine grace giuen vnto him, he might haue stood, if he would: and God could haue giuen vnto him greater grace, so that hée could not haue fallen, but he would not. But whether Adam were of the number of the reprobate, ³²² or of the predestinate, cannot be gathered out of the holie scriptures; although all the fathers, in a maner, consent that he was saued, & therefore perteined to the number of the predestinate. But other men, which were reprobated, were offered vnto God in a masse of perdition, & vtterlie corrupted: for God decréed to produce them, not elsewhere, but out of the séede of Adam. And forsomuch as by his frée purpose, he would not bestowe his mercie on manie, which is vtterlie to refuse, thereof followed reiection; whereby they were left in their natiue sinne. Further, forsomuch as God suffereth not his creatures to be idle, they also are perpetuallie pricked forward to worke: & for that they were not healed, they doo all things according to their corrupt nature; which although they séeme somtime to be beautifull workes, yet before God they are sinnes. Moreouer, according as their wicked facts deserue, God manie times punisheth in them sinnes by other sinnes; as vnto the Romans; ³²³ Manie are said to haue bene deliuered vp into a reprobate mind, for that when they knew God, they glorified him not as God.

But yet as touching the sinne of the first man, this is to be considered, that sinne could not bée said to haue béene the punishment of another sinne; for if it were the first sinne, it had not anie other sinne before it: and that God vtterlie willed not that sin, it cannot be said, for against his will, how could it be committed? And he sawe that he would fall, if he were not confirmed with his spirit, and with a more plentifull grace: hee holpe him not, neither put he to his hand to kéepe him from falling. Moreouer, the diuell, if God had othewise willed, durst not haue tempted him. Furthermore, he had appointed by him, to declare his goodnesse and seueritie. He gaue the occasion, when he set a law, which he knew should not be kept; and also in giuing him a wife which should entise him; and finallie, the occasion it selfe, which as a subiect or matter, susteined the priuation of vprightnesse, could not without the power and might of God, haue béene produced. Wherefore it is euident, that God after a sort willed that sinne, and was some waie the author of it, although that it were not a punishment of sinne going before. But contrariwise, he is said not to haue willed it, and not to haue béene the author of it; for that hée prohibited it, punished it, and did not absolutelie will it, but for another end: neither suggested he of himselfe, nor inspired the lewdnesse: but the will of Adam, not being letted by a more mightie grace, of his owne accord declined from vprightnesse. There is also brought out of Esaie an effect of reprobation; namelie, that he will make blind and grose the hart of the people, that they should not vnderstand. ³²⁴ And God oftentimes, either by himselfe, or by euill angels, sendeth cogitations, and offereth occasions, which if we were vpright, might bée taken in the best part: but forsomuch as we are not renewed, we are by them driuen vnto euill; afterward iustlie and worthilie followeth damnation for sinnes: and finallie, the declaration of the power and iustice of God, ³²⁵ is the last effect of reprobation, & all these things followe reprobation; although God, as we haue before declared, is not all alike the cause of all these things.

38 But because all the benefits of God, which are giuen vnto the predestinate, ³²⁶ are referred vnto grace, as to their head & fountaine: therefore let vs sée whether that principall effect of Gods predestination, be as some haue imagined, set foorth of God common to all men: for if it were so, then should all men be predestinated, and it should lie in their owne power, or in their owne hands (as the saieng is) to be predestinated, so that they would receiue grace when it is offered. We in no wise saie, that grace is common vnto all men, but is giuen vnto some; ³²⁷ and vnto others, according to the pleasure of God, it is not giuen. And to confirme this matter, we alleadge these places of the scripture. In the 6. of Iohn it is said; ³²⁸ No man commeth vnto me, vnles my father shall drawe him. And I woonder that the aduersaries should say, ³²⁹ that all men are drawen of God, but all men will not come. As if a man should saie, No man can chalenge to himselfe learning or good arts, ³³⁰ which is not endued with reason & wit: and yet doth it not therof follow, that though all men haue reason & wit all men should attaine good arts, séeing that besides those principles, studie and will are required. So saie they, All men are drawen of God; but besides the drawing of God, there is required that we be willing & assent; for otherwise we are not brought to Christ. But doubtlesse it cannot be, that in all those propositions, which are spoken with an exception, that exception should belong to all men. For Christ said to Pilate; ³³¹ Thou shouldest not haue power against me, vnles it were giuen thee from aboue. Shall we therefore take vpon vs to saie; that vnto all men was giuen power against Christ? And when as it is written; ³³² That No man shall enter into the kingdome of heauen, vnlesse hee be borne againe by water and the spirit; shall we therefore inferre, that all men are borne againe of water and the spirit. And when the Lord saith; ³³³ Ye shall not haue life in you, vnles ye eate the flesh of the sonne of man, and drinke his bloud, shall we take it, that all men eate the flesh, and drinke the bloud of the Lord? And if this ought not so to be, whie will these men, when we saie; No man commeth vnto me, vnles my father drawe him, therof inferre, that all men are drawne vnto the father?

Verelie, if a man consider the course of the text, he shall sée that this sense cannot stand. After that he had made mention of the eating of his flesh, and of the drinking of his bloud: the Iewes were by reason thereof offended, and the disciples went their waie: vpon occasion whereof Christ said; No man commeth vnto me, vnles my father drawe him: which he ought in no case to haue said, if he had meant to reprooue onelie them of infidelitie. He should not doubtlesse haue made mention of the father, as though he drew them not, if he gaue that gift to all men. And Augustine, when he interpreteth this place, saith; Whie he draweth this man, & draweth not that other man, doo not thou iudge, if thou wilt not erre. In which words hée declareth, that all men are not drawne of God. And in the selfe-same chapter it is written; ³³⁴ All that my father giueth me shall come vnto me. Wherfore, if all men were drawne, they should all come vnto Christ. And in the same place it is written; ³³⁵ Euerie one which hath heard of my father, and hath learned, commeth vnto mee. Séeing then manie come not vnto Christ, therby is declared, that manie neither haue heard nor learned. ³³⁶ And in the 10. chapter, when Christ had said, that He is the shepheard, and hath his shéepe: ³³⁷ amongst other things he saith; These whom my father gaue me, no man can take out of my hands. But we sée, that manie fall from saluation, and therfore we ought to thinke that those are not giuen of the father vnto Christ.

³³⁸ 39 But héere also the aduersaries cauill, that Although no man can take them awaie, yet neuerthelesse men of their owne accord may go awaie. ³³⁹ As if a man had seruants, béeing himselfe a lord of great might, hée might doubtlesse saie; No man can take awaie these seruants from me, and yet they of their owne accord maie go from him. But how vaine this their cauillation is, the words which followe declare. ³⁴⁰ For Christ addeth; The father which gaue them vnto me, is greater than all: by which words he declareth that therfore those, whom he had receiued of the father, could not be taken awaie from him; for that he is most mightie. Wherefore if they cannot by them be taken awaie which are in Christ; neither also are they able to withdrawe themselues: not that they are compelled by force, ³⁴¹ but by the waie of persuasion it is of necessitie that they abide. The verie which thing the Lord also spake, touching the temptation of the latter times; namelie, that If it were possible the elect should be deceiued. ³⁴² In the selfe-same 6. chapter of Iohn, Christ said; ³⁴³ that No man commeth vnto him, but hee vnto whom it is giuen of the father: which place hath one and the selfe-same sense with that other sentence, wherein he said; No man commeth vnto me, vnles my father drawe him. And Iohn Baptist, as it is written in the 3. chapter of Iohn, ³⁴⁴ when he heard of his disciples, that Christ baptised manie, answered; that No man can receiue anie thing, vnles it be giuen him from heauen. And in the selfe-same chapter; ³⁴⁵ The spirit breatheth where it will. Which although it be spoken of the wind, yet notwithstanding it is applied vnto the holie ghost, which regenerateth: for to declare the force of the holie ghost, the similitude is taken from the nature of the wind.

But this is more manifestlie set forth in Matthew, when it is said; ³⁴⁶ No man knoweth the father, but the sonne, and he to whom the sonne will reueale him. Wherein we are taught, ³⁴⁷ that the reuealing of Christ is not giuen vnto all men. Which thing Christ in the same Euangelist declared, when turning him vnto the father, he said; ³⁴⁸ I giue thee thanks ô king of heauen and of earth, for that thou hast hidden these things from the wise and prudent men, and hast reuealed them vnto babes. There also is declared, that the reuealing of true doctrine is not common vnto all men. But if thou wilt saie, ³⁴⁹ that therefore it is not reuealed vnto the wise men, for that they will not receiue it: the words following doo not render this cause; but rather declare, that the will of God hath so decréed: for it followeth; For so it hath pleased thee. And againe, when the Apostles inquired whie hée spake in parables to the people, he answered; Vnto you it is giuen to knowe mysteries, ³⁵⁰ but vnto them it is not giuen. And he said, that hée so spake vnto them, that they séeing should not sée, ³⁵¹ and hearing should not vnderstand. And he cited a prophesie out of the 6. of Esaie, wherin was commanded, that the people should be made blind, and that their hart should be made grose; least peraduenture they should be conuerted, & God should heale them. Moreouer, the apostle citeth out of the booke of Exodus, ³⁵² God thus speaking; ³⁵³ I will haue mercie on whom I will haue mercie, and will shew compassion on whom I will shew compassion. Also that which is written of Pharao; ³⁵⁴ To this end haue I raised thee vp, ³⁵⁵ that I might shew my power in thee. And he saith also, ³⁵⁶ that Some vessels are made to honour, and some to dishonour. Which words most euidentlie declare, that grace is not set foorth common vnto all men.

Peter also in the Actes of the Apostles, said vnto Simon Magus; ³⁵⁷ Repent, if peraduenture GOD forgeue vnto thee this thought. But they saie that in this place Peter doubted not, but that grace is common vnto all men: but he was vncerteine whether Simon would receiue it, and earnestlie repent. But this subtill shift nothing helpeth them; ³⁵⁸ for, as the apostle teacheth vs vnto Timothie, Euen repentance also is the gift of God. For he admonisheth a bishop, to hold fast sound doctrine, & to reprooue them that resist, if peraduenture God giue vnto them to repent. Whereby is concluded, that it lieth not in the hands of all men to returne into the waie, vnles it be giuen them of God. Moreouer, ³⁵⁹ some sinne against the holie ghost; Who are not pardoned, neither in this world, nor in the world to come. So as it is manifest, that vnto these men, grace is no more offered nor common. ³⁶⁰ And in the Acts of the Apostles, God is said to haue opened the heart of the woman that sold silkes, to giue heed vnto those things which Paule spake: which is spoken, as a certeine thing peculiarlie giuen to that woman. And this place maketh that plaine, which is written in the Apocalypse; ³⁶¹ Behold, I stand at the doore & knocke, if anie man open vnto me, &c. For we are said to open, in as much as God worketh that in vs; for he maketh vs to open, & it is he which giueth vnto vs to worke our saluation, ³⁶² as it is said vnto the Philippians. And in the Gospell it is manie times written, that Manie are called, ³⁶³ but few are chosen. Paule also declareth the libertie of the spirit in distributing his gifts, when he saith vnto the Corinthians; ³⁶⁴ that One and the selfe-same spirit distributeth vnto all men as pleaseth him. Which sentence, although it be meant of graces & frée gifts, as they terme them; yet maie it no lesse be transferred vnto the grace, whereby we are renewed vnto saluation, séeing God is alike frée in the one and the other.

40 Lastlie, whilest these men thus make grace common vnto all men, ³⁶⁵ they conuert it into nature: which in no wise agréeth with the doctrine of the holie scriptures. And how much they are deceiued hereby, it maie easilie bée prooued; for that they séeke of these things to inferre, that it lieth in euerie mans power to receiue grace, when it is offered vnto them. Which in no case agréeth with the holie scriptures; ³⁶⁶ for Paule saith, that We are not able to thinke anie thing of our selues, and that all our sufficiencie is of God. And vnto the Philippians he writeth, ³⁶⁷ that God worketh in vs, both to will and to performe, according to his good will. And vnto the Corinthians, when hée had said that he had labored much, ³⁶⁸ he added; Not I, but the grace of God which is in me. To the Romans he writeth; ³⁶⁹ It is not of him that willeth, nor of him that runneth, but of God that hath mercie. Which could not be true, if it lie in our will to receiue grace when it is offered. Touching which place, Augustine to Simplicianus, in his first booke and second question saith, that The meaning of those words is not, as though it were sufficient for vs to will, vnlesse God aid vs with his grace: for by that meanes he might contrariwise haue said, It is not of God that hath mercie, but of man that willeth. But the sense is, as it is written vnto the Philippians; ³⁷⁰ that It is God which worketh in vs to will and to performe; and it is true, that we in vaine, will, vnles God haue mercie, & help. But who will saie, that God in vaine hath mercie, if we will not? In Ezechiel the prophet, it is said; that God himselfe would change our harts, ³⁷¹ & in steed of stonie harts, giue vs fleshie harts. And Dauid in the psalme singeth; Incline my hart, ³⁷² ô God vnto thy testimonies; to declare, that it perteineth vnto God to bow our wils. Which he in another place ment, when he said; ³⁷³ A cleane hart create in me, ô God. And in the booke of Wisdome it is written, that No man can haue a chast hart, but he vnto whom God shall giue it. And Christ most manifestlie taught, ³⁷⁴ that An euill tree cannot bring forth good fruits. Wherefore, so long as men are not regenerate, they cannot bring foorth so good fruit, that they shuld assent vnto grace when it knocketh. So that first it is necessarie, that they be changed from the same, and that of euill plants they bée made good. As in the generation of the flesh, ³⁷⁵ no man which is procreated, helpeth anie thing thereto: euen so is it in regeneration, for that there also we are borne againe through Christ and in Christ.

Moreouer, if we should giue place vnto the opinion of these men, all boasting should not be excluded; for euerie man might boast of that his owne act, whereby hée receiued grace when it was offered. Furthermore, séeing that this apprehension, according to our mind is doone by faith, but (as they thinke) by charitie, what will they doo? Will they denie that faith and charitie are the gifts of God? Augustine also reasoneth, that As in Christ the diuine nature tooke humane nature fréelie, not waiting for the consent thereof; so they, which are iustified, are not iustified by their owne will or assent. The same father also noteth, that Eternall life is in the scriptures sometimes called by the name of a reward; for that good works go before it. ³⁷⁶ But grace (saith he) and righteousnesse, are neuer in the holie scriptures called by the name of a reward; for that before it, goeth no good worke acceptable vnto God. And vnto the Romanes Paule writeth; I knowe that in me, ³⁷⁷ that is in my flesh dwelleth no good: where, by flesh, he vnderstandeth whatsoeuer is in a man not yet regenerate. ³⁷⁸ And dare they notwithstanding attribute vnto man, being yet in the flesh, that is, not yet regenerate, so much good, that he is able to applie saluation vnto him selfe?

And vnto the Corinthians; What hast thou (saith he) which thou hast not receiued? ³⁷⁹ And if thou hast receiued, why boastest thou, as though thou hadst not receiued? Neither will we suffer these men to runne vnto creation; for héere we speake not of the soule, or of the powers thereof, that is of will or vnderstanding, which we had of God by creation: but of that action or worke, which these men séeke to picke out of frée will, to the receiuing of grace. And forsomuch as they saie, that they haue this of themselues; they manifestlie speake against the apostle. For the Corinthians might haue answered; Thou demandest of vs, what hath separated vs, what we haue that we haue not receiued? Behold, we now shew vnto thée, that act and assent, whereby we fréelie, and by our owne power receiue the grace, which thou preachest vnto vs; this dooth separate vs from others: and so Paule had in vaine in such sort reprooued them. Moreouer, if grace were set foorth as common to all men, ³⁸⁰ as these men teach, what should we praie vnto God for the conuersion of infidels? Doubtlesse we so doo, for that we beléeue it lieth in the hand of God to open their hearts, if he will.

41 Neither must we thinke, as these men faine, ³⁸¹ that God giueth to euerie man so much grace as is sufficient to mooue them: for if that did suffice, they should doubtlesse be mooued. For if there were set before a man, a thing of huge weight; & he being willing to moue it, had in himselfe so much strength as were sufficient, that is, as might ouercom the weight, which is to be mooued; then without doubt there would followe motion. So if God (as they saie) would in verie déed mooue the hearts of the wicked, & would giue so much strength, that is, so much grace, as should suffice; yea rather so much as should excéed the hardnesse of the wicked hart, nothing could let, but that it should be bowed, not in déed by compulsion, but by most effectuall persuasion. Augustine vnto Simplicianus, in his first book & second question saith, that There are two sorts of calling, one common, whereby men are called, but not by one & the selfe-same maner, wherby they are apt to be mooued & conuerted: others be so called, as they are apt to be mooued. Neither must we thinke (saith he) that God could not so haue called Esau, as he might be mooued, and as he might be made apt: for all men are not after one and the selfe-same maner allured and mooued vnto God. Verelie forsomuch as he is omnipotent, he might by his impulsion take awaie that naturall hardnesse. But saie they, if he would, he might: & yet will not God alwaies doo that he can doo. Let it be so; we saie euen the selfe-same, that God ouerhippeth some, & will not haue mercie on them, & therefore giueth not vnto all men, so much as might be sufficient vnto their saluation. And against those whom he ouerhippeth, he atteineth the end that he willeth; as it is written of Pharao; To this purpose haue I raised thee vp, ³⁸² to declare in thee my power, & that my name might be spred abroad throughout the whole earth.

Christ knew verie well (as he himselfe testified) that Tyre, Sidon, ³⁸³ & Sodoma would haue bin mooued to repentance, if he had applied to them the miracles & doctrine which he granted to the Iewes. Wherefore, forsomuch as he gaue not those things vnto them, they wanted that which sufficed vnto saluation. The Lord also said vnto the Apostles; I haue chosen you, ³⁸⁴ but ye haue not chosen mee. ³⁸⁵ But by the opinion of the aduersaries, that vniuersall grace being granted, no man should be chosen of God, forsomuch as he should be after one and the selfe-same sort vnto all men; yea rather, we should choose God, in receiuing his grace when it is offered: and we should be formers of the election of God, and shuld not be formed of him. ³⁸⁶ I haue planted (saith Paule) Apollo hath watered, but God hath giuen the increase, that is, life and spirit. But if those things should be granted to be common vnto all men, he should rather haue said; Yée haue taken vnto your selues, the spirit, life, and grace. The selfe-same apostle said, that God had begun in the Philippians a good worke, ³⁸⁷ and also would performe the same against the daie of the Lord. Which words plainlie declare, that all whole is to be ascribed vnto God; namelie, to begin and to performe. And vnto the Ephesians; He worketh all things, ³⁸⁸ according to the counsell of his will, not (saith he) according to the counsell of another mans will: which doubtles he should haue said, if euerie man had in his power to take saluation, or not to take it. Againe, vnto the Galathians; ³⁸⁹ When it seemed good vnto him, which separated mee from my mothers wombe. If it were (as these men affirme) Paule should haue said; When it séemed good vnto me. For, as touching God, they affirme that grace is alwaies readie, and offered vnto all men. Wherefore by their iudgement, conuersion should then come, when it should please vs.

42 These arguments I thinke to be sufficient at this time, ³⁹⁰ though manie more might bée brought. Only now resteth to ouerthrowe those reasons, which séeme to make against vs. But before we enterinto that matter, this we saie, that we in no wise denie, but that God by outward calling; namelie, by his prophets, apostles, preachers, and scriptures, calleth all men. For this man is no more excluded from the promises or threatenings than that man; ³⁹¹ but these things are alike set forth vnto all men, although all men are not predestinated to attaine vnto the fruit of them. This is diligentlie to be noted, if we will readilie answer to those things which are obiected. And when they laie against vs (which thing they verie often doo) that the promises are common and vniuersallie proposed; it is néedfull to be restrained vnto these or those men, and that God dalieth not in them, but dealeth in good earnest. First, as touching vniuersalitie, I will bring other propositions no lesse generall. ³⁹² All flesh shal see the saluation of God; All shall be taught of God; All shal know me, fro~ the least to the greatest; I will powre of my spirit vpon all flesh. Shall wée saie, that these things are true as touching all men? No doutles, vnles Origins fable should be renewed, that all men shall at the last be saued.

They will answere, that these propositions ought to be restreined vnto the beléeuers, vnto them that are willing, & vnto them that respect the grace of God. And we also saie, that they are to be restrained: but we fetch our restraint further off, & ascend vnto the election of God, & vnto reprobation. And whether resolution (I beséech you) is the perfecter; and whether restraint is of more equitie? And yet doo we not saie, that God dalieth in these vniuersall promises; because forsomuch as the predestinate and the reprobate lead their life togither, and are not knowen who they be, it is méete, that there should be preaching vnto all men, least that for the reprobate, the elect should be defrauded, which by the preaching of Gods word shall take profit. And by this vniuersall preaching, God bringeth that end to effect, which he himselfe willeth. For the godlie, when they sée that the reprobate are left in their owne sense, and beléeue not, doo vnderstand, that it is grace, and not nature; and in them perceiue what should also haue happened vnto themselues, without the mercie of God, of whose gift conuersion is, and not of the power of man. And the vngodlie are made vnexcusable, when as they haue not performed so much as those outward workes, which they might haue doone; as it is declared to the Romans in the first and second chapters. ³⁹³

43 First the aduersaries imagine, that they are setters foorth of the mercie of God, for that they grant it common vnto all men. ³⁹⁴ But if wée consider the matter more inwardlie, we attribute much more vnto mercie than they doo: for we affirme, that all whole dependeth of it; which is of them denied, whilest they will haue it to lie in our power to receiue the grace of God. And if we saie, that mercie is not distributed alike vnto all men, we cannot therefore be reprooued; forsomuch as the scriptures manifestlie testifie the same. But these men, when they saie, that it lieth in our will to receiue grace, though they extenuate the same, yet is it in verie déed prooued to be a great matter: for what should it profit, to haue grace vniuersallie set foorth vnto all men, vnles a man would by his own proper will applie it to himselfe? Let them cease then to adorne this their opinion, with the title of the mercie of God. They bring also another argument; that Forsomuch as God prouideth for all men things competent vnto bodilie life, it is not verie likelie that he will faile them, as touching the preparation of eternall saluation; which should not be, vnlesse vnto euerie man were set foorth, so much of the grace of God, as is sufficient.

But for this cause, these men are reprooued by a similitude. For euen as God giueth vnto euerie mortall man corporall life, without anie their assent; euen so must they néeds conclude of spirituall life, which by all meanes they refuse to grant. We confes in déed, that God, through his mercie, causeth the sunne to arise vpon the good and vpon the euill; and we also confesse, ³⁹⁵ that both the predestinate and the reprobate are partakers of some of the benefits of God. And euen as in this life, the commodities of the bodie and of life, are not alike giuen vnto all mee⟨…⟩: so also predestination vnto eternall felicitie is not common vnto all men. ³⁹⁶ Some are borne leprous, blinde, deafe, foolish, most poore, and vtterly vnapt vnto all manner of naturall felicitie; neither attaine they vnto it at anie time: so as the comparison which they bring maketh verie much against themselues. But (saie they) God hath created all men to his owne image, ³⁹⁷ and therefore hath appointed all men vnto blessednesse: wherfore we ought not to saie, that some are predestinate, and some are reprobate. That men are made to the image of God, and capable of blessednesse, that we grant: but after the fall, nature was corrupted, & the image of God much blemished: so as men cannot of themselues attaine vnto felicitie, but haue néed to be deliuered from miserie. But that God hath now decréed to deliuer all men from miserie, & through Christ to haue them blessed, the scriptures teach not: wherefore we doo not without iust cause saie, that he hath decréed to deliuer some, and to leaue other some, and that iustlie: the causes of which iustice, yet are not to bée sought by our owne workes, séeing they are knowen to God onlie through his hidden and vnspeakable wisdome.

44 They obiect this out of Iohn; ³⁹⁸ Hee gaue vnto them power to be made the sons of God. ³⁹⁹ As though they could thereof inferre, that euerie man maie be made the sonne of God, if hée will. But they giue no héed vnto those things which followe: for it is added; Vnto those which haue beleeued in him, which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. These things, if they bée rightlie peised, declare that this dignitie & priuilege is giuen vnto the beléeuers, and vnto the regenerate: for, to haue power giuen to be the sonnes of God, signifieth nothing else. Wherefore, this dignitie is put as an effect of regeneration, and of faith, and not as the beginning thereof, as these men dreame. They grant also, ⁴⁰⁰ that Christ died for vs all; and thereof they inferre, that his benefite is common vnto all men. Which we also will easilie grant, if onelie the worthinesse of the death of Christ be considered: ⁴⁰¹ for as touching it, it might be sufficient for all the sinners of the world. But although in it selfe it bée sufficient; yet it neither had, nor hath, nor shall haue effect in all men. Which the Schoole-men also confesse, when they affirme, that Christ hath redéemed all men sufficientlie, but not effectuallie: for therevnto it is necessarie, that the death of Christ bée healthfull vnto vs, that we take hold of it; which cannot otherwise be doone, but by faith: which faith we haue before abundantlie declared to be the gift of God, and not to be giuen vnto all men.

This also is obiected vnto vs, that the Apostle compared Adam with Christ, and said vnto the Romans; ⁴⁰² that Euen as in Adam we all die, so in Christ we are all quickened. ⁴⁰³ Wherefore by this meanes, they saie, that the grace of Christ ought vniuersally to be open vnto all men. ⁴⁰⁴ But if they will so take this comparison, they shall be compelled to grant, that all by Christ shall be brought vnto felicitie, as by Adam all are throwen headlong into sinne & into death. But séeing the thing it selfe declareth the contrarie, they maie easilie perceiue, that this similitude is not to be taken as touching all the parts therof; especiallie séeing none fall of their owne consent into originall sin. And these men will, that grace bée not admitted, but through a mans owne consent. Then if they admit this difference, how dare they affirme, that the matter is on each side alike? The scope of the Apostle in this comparison, is to be considered; & besides the scope, nothing is to be inferred. And in that comparison, Paule ment nothing else, but that Christ is to those which are regenerated, the beginning of life and of blessednes: as Adam is vnto them, that are deriued of him, the cause of death and of sinne. Now, whatsoeuer is afterward beside this scope gathered touching the equalitie of multitude, or of the maner, the same is Per accidens, that is, By chance, and pertaineth not vnto the scope and substance of the similitude.

45 They obiect also the sentence vnto Timothie; God will haue all men to bee saued. ⁴⁰⁵ For this sentence Pighius continuallie repeateth, ⁴⁰⁶ as though it were inuincible: when yet Augustine oftentimes hath taught, that it maie in such sort be expounded, that it bringeth no weight at all to prooue those mens fond inuention. First we take it to be spoken of all estates and kinds of men; namelie, that God will haue some of all kindes of men to be saued: which interpretation agréeth excellentlie well with the purpose of the Apostle. He had commanded that praiers and supplications should be made for all men, and especiallie for kings, and those which haue publike authoritie, that vnder them we maie liue a quiet life, in all godlinesse & chastitie. And therefore to declare that no estate or kind of men is excluded, he added; God will haue all men saued. As if he should haue said, No man is letted by that vocation and degrée, wherein he is placed, so that it be not repugnant vnto the word of God, but that he maie come vnto saluation: and therefore we ought to pray for all kind of men. But héereof we cannot inferre, that God endueth euerie man particularlie with grace, or predestinateth euerie man to saluation. Euen in like manner as in the time of the floud, all liuing creatures are said to haue bene saued in the arke, with Noe; ⁴⁰⁷ whereas there were but onlie some of euerie kind gathered together in it: or we maie vnderstand it thus; that God will haue all men to be saued; for that as manie as are saued, are saued by his will. As if a man should saie of one that teacheth Rhetorike in a citie, that he teacheth all men: by which kind of speach is not signified, that all the citizens are hearers of Rhetorike; but that as manie as learne, are taught of him. And this also is like, if a man pointing to the gate of a house, should saie, that All men enter in this waie; we must not thereby vnderstand, that all men enter into that house, but that as manie as doo enter, doo enter in by that gate onelie.

Further, there are some which interpret these words of the apostle, of the will of the signe, or of the antecedent; that all men are inuited, for that preaching is indifferentlie set foorth to all men. Neither is there anie, in a manner, which inwardlie féeleth not some pricke wherby he is oftimes stirred vp to liue well. So that if we respect this will of God, we easilie grant that he will haue all men to be saued. But they will not haue it to be vnderstood of the hidden & effectuall will, which they call consequent: and after this manner maie those kindes of spéech be vnderstood; ⁴⁰⁸ God lightneth euerie man which commeth into this world; ⁴⁰⁹ Come vnto me all ye which labour, & are laden. For all men are prouoked by the oracles of God, and all men are inwardlie mooued by some prouoking. All these interpretations are doubtles verie likelie, and also apt: and yet is there another besides these, readie and plaine. ⁴¹⁰ The holie scriptures set foorth two societies of men: the one of the godlie, and the other of the vngodlie, and of both societies haue patched together vniuersall propositions, which ought of the warie reader to be drawne to their kind. The prophets saie, & Christ citeth the same; ⁴¹¹ All men shall be taught of God. And; All men shall know me, fro~ the least to the greatest. ⁴¹² Againe; When I shall be lifted vp from the earth, I will drawe althings vnto my selfe. These vniuersall propositions, vnlesse they be vnderstood of the godlie, which are elected, are not true: ⁴¹³ as are these also; I will powre of my spirit vpon all flesh. And; All flesh shall come in my sight, and shall worship in Ierusalem. Againe; ⁴¹⁴ All flesh shall see the saluation of God. Againe also; God lifteth vp all them that fall. Now, who séeth not, that these things are to bée vnderstood onelie of the saints? Contrariwise, to the fellowship of the vngodlie perteine these sentences; ⁴¹⁵ No man receiueth his testimonie, and yet manie beléeued; Ye shall bee hated of all men. ⁴¹⁶ Againe; All men seeke the things that are their own. And againe; All men haue declined, ⁴¹⁷ and are altogether made vnprofitable, there is none that doth good, no not one. When as yet holie men, and they that are now regenerate, are acceptable vnto God, and doo indeuour themselues to exhibit vnto him some obedience of the lawe. But these vniuersall saiengs, ought not to be extended beyond their owne societie.

This distinction had Augustine a regard vnto, in his booke De ciuitate Dei, where he declareth and prooueth, ⁴¹⁸ that there haue euer bene two cities; namelie, one that citie of God, and another the citie of the diuell. Wherefore in these generall propositions, wée must alwaies haue a consideration vnto what order or fellowship of men they perteine. Which if we in this present place doo, then shall we applie vnto the saints, and vnto the elect this sentence, which we haue now in hand; namelie, that God will haue all men to be saued, and by that meanes all maner of doubt is taken awaie. Otherwise, that God effectuallie willeth not the saluation of all men, ⁴¹⁹ verie manie infants declare, which perish without Christ; and manie also which are borne fooles, and deafe, & had neuer in their life time the right & iust vse of reason. And if oftentimes happeneth, that some haue liued long time, honestlie and faithfullie enough, and yet suddenlie at the last doo fall, and being taken out of the world doo perish eternallie. And contrariwise, others, which haue perpetuallie led their life in wickednes, being at the end of their life indued with sudden faith and repentance, are saued: when yet notwithstanding, those first might haue bin taken awaie, that maliciousnes might not haue changed their minds. Who will in these examples saie, that God alike effectuallie willeth the saluation of all men?

46 They obiect also a sentence of Christ; How often would I haue gatherd together thy children, ⁴²⁰ as a hen gathereth together hir chickens, and thou wouldest not? But here also is ment of the antecedent will of the signe, ⁴²¹ whereby God by his prophets, preachers, apostles and scriptures, manie times inuited the Iewes to flie vnto him by repentance: which yet they refused to doo. But yet God, by his effectuall will, which they call consequent, perpetuallie drew to him, those that were his: neither was there euer anie age, wherein he gathered not togither as manie of the Hebrues as he had predestinated. Therefore Augustine said; Those which I would, I haue gathered togither, although thou wouldest not? They thinke also, that this maketh on their side, which is written in the beginning of the epistle to the Romans, ⁴²² concerning the Gentils; namelie, that they were inexcusable: which they saie could not haue bin said, vnles vnto euerie man were giuen so much grace and helpe, as might suffice vnto saluation. But this is to be knowen, that the apostle in that place intreteth only of knowledge; namely that the Gentiles could not excuse their sins, for that they had not a lawe giuen vnto them of God, as had the Iewes: neither for that God had not in such sort opened himselfe vnto them, as he manifested himselfe vnto the people of the Iews; Ye knowe God (saith he) by his creaturs, and by the light of nature; ye wanted not the knowledge of right and of wrong; therefore, ye are inexcusable. Wherefore wée must not thinke, that this sentence extendeth further, than for the which Paule spake it. And if also thou weigh the matter better, thou shalt sée, that the Ethniks and vngodlie men, against whom the apostle writeth, thought not that they wanted strength to performe those things which they knew to be vpright: forsomuch as they ascribed all things vnto frée-will. So as the apostle verie well concludeth against them, as if he should haue said; Doo ye thinke that ye haue strength inough, so that ye iudge that ye haue no néed of Christ? But forsomuch as I haue prooued, that ye wanted not knowledge, & haue notwithstanding liued wickedlie, I doo therefore inferre, that ye are inexcusable. Furthermore, infirmitie and want of ablenesse excuseth not; séeing that we haue it not in our selues by creation, and by our first institution; but by the fall and sinne, which was brought in into our whole kind, by the first man.

The Ethniks also were inexcusable, for that they performed not that in ciuill iustice, which laie in them to doo. Wherefore nothing can bée inferred of this palce, which can prooue the sentence of the aduersaries. They thinke that this also maketh with them, ⁴²³ which is spoken in the selfe-same epistle to the Romans; Is God the God of Iewes onelie, and not of the Gentiles also? Yes, of the Gentiles also. They labour of this place to inferre, that God giueth vnto all men sufficient aid, for that he is the God of all men. But they should consider, that Paule there reproueth the Iewes, for that they thought that the beneuolence & grace of God was so bound vnto them, that the Gentiles were vtterlie excluded: so then he declared, that God hath not only elected som of the Iewes, but also hath his elect amongst the Gentiles. Neither followeth in therefore of necessitie, that vnto all the Gentiles should be giuen grace, which might suffice vnto saluation; séeing that neither all the Iews were partakers of such grace. And wée speake this, ⁴²⁴ not as though we denie God to be the God of all men; for we knowe that euen the wicked also, will they or nill they, are subiect vnto him; neither can they auoid his prouidence; whom although he bring not to eternall saluation, yet at the least waie, he punisheth them for their euill deserts. ⁴²⁵ But he is peculiarlie said, to bée the God of them, vnto whom he hath giuen to acknowledge him for their God; and hauing acknowledged him, to worship him.

47 But that place séemeth to be of more difficultie, ⁴²⁶ which is written vnto Timothie, where God is called the sauiour of all men, and especiallie of the faithfull. ⁴²⁷ In which words, this word ⟨…⟩, that is Sauiour, is to bée taken, not as though God giueth vnto all men eternall saluation, but as it signifieth, that he preserueth and defendeth all men from manie euils, which otherwise the diuell practiseth against them. For so great is his rage against mankind, that if he were not restreined of God, he would destroie all things: he would suffer no common-welth nor church, but would bring to naught, both goods, and all things whatsoeuer perteine to mans life. So therefore God is the sauiour of all men, in that he driueth awaie so great euils from men. But as touching eternall saluation, that is to be vnderstood of the elect onelie: and therfore it is added; ⁴²⁸ And especiallie of the faithfull. For séeing they are predestinated, they, aboue all other, attaine vnto this benefit. They wrest that also out of the prophet Esaie, ⁴²⁹ which also Paule hath a little after, in the same Epistle; All daie long haue I stretched out my hands vnto a people that beleeueth not, but speaketh against me. Out of which place they can gather nothing else, but that which hath oftentimes bin said; namelie, that all men vniuersallie are inuited of God; that the prophets were sent indifferentlie vnto all men; that the scriptures are set foorth to all men. But this makes nothing to the grace of efficacie, whereof we speake; we grant also that he standeth at the dore and knocketh, ⁴³⁰ & will enter in, if anie man will let him in. But this they should adde, that there is no man, who can of himselfe open; but it is necessarie that it be first giuen vnto him of the méree goodnes of him that knocketh. And to commend also the mercie of God, they bring a sentence of Esaie; Though a mother can forget hir children, ⁴³¹ yet will not I forget thee. Which sentence doubtles, verie little or nothing at all perteineth to this matter, wherof is now intreated. Who euer denied, but that God is constant of faith, & standeth to his promises & couenants? This doth God in that place promises of himselfe; namelie, that he will not forget his promise. And we also eueriewhere hitherto haue taught, that the predestination of God is most certeine: wherfore, whether this place of Esaie be vnderstood of predestination, or of the couenants and promises; yet dooth it not therof followe, that it is to be vnderstood of all men. Pighius also cannot abide that, which both Augustine and we saie; namelie, that The reprobate doo serue the purpose of God, ⁴³² to aduance & set foorth the power of Gods seueritie; and saith further, that God hath no néed of this cruell dealing, to make his name famous. Which thing he laboureth to prooue by a certeine sentence taken out of the booke of Ecclesiasticus. But that is thus to be interpreted; that None of vs ought to thinke, that God hath néed of the works of men: for his felicitie is perfect and absolute, without the aid and helpe of anie creature. But that the iustice of God is made manifest by the vnfaithfulnes, & wicked facts of men, while that God taketh vengeance on them: who dare denie, when as Paule teacheth that most euidentlie and plainlie? He citeth also out of the selfe-same booke of Ecclesiasticus; God hath mercie on all men, ⁴³³ because of repentance. But the solution of this obiection euidentlie appereth, by that which hath bin spoken; namelie, that these words are to be vnderstood of the vniuersalitie of the elect. For by the winking at sins, it is so farre off that the wicked doo aspire vnto repentance, that they rather waxe euerie daie worse and worse; they fall headlong into more gréeuous sinnes. But it perteineth to the predestinate onelie, to returne againe into the right waie, after that GOD hath borne some-while with them.

⁴³⁴ 48 And touching answering to obiections, héere will I finish, and consequentlie end the third article. Howbeit, this wée will in the meane time put you in mind of; that the reprobate may sometimes in some degrée doo good workes: and that the predestinate on the other side, maie fall into sinnes most gréeuous. Of the first part, Saule maie be vnto vs an example and firme testimonie; for he was at the beginning moderate, hauing a modest opinion of himselfe, as the scripture saith. Salomon also at the later end of his age fell gréeuouslie; yea, he fell awaie from God, ⁴³⁵ when yet at the beginning he was most holie; and had in his praiers, when hée was consecrated, required those things, ⁴³⁶ which highlie pleased God: wherefore he was also heard. Likewise Achab repented, which repentance God talking with Helias, commended. ⁴³⁷ And also Ioas the king, as long as Ioiada the priest liued, behaued himselfe well. Ezechiel also teacheth the selfe-same thing, when he writeth; If a righteous man depart from his righteousnes and liue wickedlie, I will forget all his righteousnes. Yea, and experience it selfe testifieth, that there are many which haue liued indifferent honestlie; and yet doo at the length, in the last time of their life perish. Wherefore it is manifest, that in the reprobate, good workes sometimes haue place, which yet come not from a sincere and a perfect faith, but from a faith, that indureth but for a time; and therefore they cannot simplie be said to be good, neither doo they in verie déed please God, but onlie haue a shew of goodnes, and maie as touching outward discipline be praised.

And that the predestinate doo somtimes most gréeuouslie sinne, ⁴³⁸ Dauid is a witnes, who committed adulterie and man-slaughter. Peter also is a witnesse, who abiured his sauiour. Likewise Moses and Aaron are witnesses, who as the Scripture testifieth, committed no light sinne. We dailie also sée, that they, which are peraduenture in the number of the predestinated, doo fall into horrible crimes: and therefore we maie affirme, ⁴³⁹ that good works doo sometimes serue vnto predestination, and sometimes also to reprobation. Predestination by them bringeth the elect to eternall life; & as touching reprobation, they are sometimes reasons, why the fall is made the gréeuouser. For they which fall awaie from God, forsomuch as they were by him adorned with good workes; as their sinne is more gréeuous, ⁴⁴⁰ so also is their punishment more sharpe. Sins in like maner serue both to reprobation & to predestination; for they that are reprobate, are by them brought to eternall destruction; they which are predestinate, doo by them the more set foorth the glorie of God, when they are deliuerd fro~ them. And therby also is ministred vnto them occasion more and more to knowe themselues, & to acknowledge the benefites that are giuen vnto them of God; and so doo giue thanks for them, & doo call vpon him for helpe. And yet are not these things so to be taken, that bicause God, by his most singular wisedome, vseth these thigns most rightlie to our saluation, we should therefore sinne: we must followe the holie scripture, which commandeth, that Euill things are not to be done, ⁴⁴¹ that good may come thereof.

49 Now let vs at the length come to the fourth article, ⁴⁴² in which we purpose to intreate of thrée things in especiall; First, whether by the predestination or reprobation of God, anie necessitie be laid vpon vs; Secondlie, if there be anie necessitie, ⁴⁴³ whether the same doo hinder frée will; Lastlie, whether by the foreknowledge or predestination of God be taken awaie his iustice, whereby he is said in the Scriptures to render to euerie man according to his worke. ⁴⁴⁴ These things being throughlie declared, I trust the article proposed shalbe fullie satisfied. Touching the first part, this we said first, ⁴⁴⁵ that necessitie is defined to be that which cannot be otherwise. But the principles or grounds of necessitie, are sometimes inward, and sometimes outward. Things which of their owne nature are of necessitie, and of an inward principle; ⁴⁴⁶ either they are absolutelie necessarie, as God: and whatsoeuer things, if they be changed, include contradiction (as they speake;) As, that foure is not an euen number, or that foure and thrée are not seuen, and this is called a Geometricall necessitie; for that it suffereth no varietie. Other things indéede are of necessitie of an inward ground, but yet not absolutelie and simplie, vnlesse they followe the accustomed course of nature. Fire is said of necessitie to burne that which is apt to be burnt, and the sunne also of necessitie perpetuallie mooueth; but these are not simplie necessarie: for God is able to let them, and to cause these physicall and naturall things sometimes to cease from their proper operation. ⁴⁴⁷ As it is manifest of the thrée children put into the ouen of fire, which were not burnt, although the flame were most great. ⁴⁴⁸ The sun also staid from his course, whilest Iosua pursued after his enimies. And in the time of Helias, ⁴⁴⁹ it is most likelie, that there were vapors drawen out of the earth, and out of the sea; and yet for all that, for the space of thrée yeares, came not downe out of the clouds, deaw, nor raine. This also is manifest of Ezechias, ⁴⁵⁰ that his disease was by nature to the death. And these things shall suffice touching inward necessitie.

That necessitie also, which commeth outwardlie, is of two sorts: the one violent, when things are compelled to abide or to worke contrarie to their nature; the other is by supposition: by occasion whereof the Schoole-men haue said, that there is a necessitie of the consequence & an other of the consequent. By which distinction, they ment nothing else, but that the connexion is sometimes necessarie, ⁴⁵¹ although that which is inferred, be not of it selfe necessarie. The Logicians also haue thus distinguished them; that they call the one a compounded sense, & the other a diuided sense: as if thou wilt saie, that it is not possible that white should be blacke; that will be granted, if these two things be taken coniunctiuelie and togither; namelie, that one & the selfe-same thing, should be both white and blacke, which is by no meanes possible: but if they be taken apart, then it may be said not to be impossible; for that which is now white may changed & made blacke. Wherfore the School-men thinke, that the whole difficultie of this controuersie consisteth in the necessitie of the consequence, ⁴⁵² and of the consequent in the compounded sense. But we, for the more perspicuitie, will adde another distinction; that there is one necessitie of certeintie or infallibilitie, and another of coaction.

50 Now let vs more narrowlie search out, how those distinctions of necessitie may be applied vnto this present purpose. ⁴⁵³ First I saie, that our actions haue not necessitie by an inward principle; for that is will, which of hir owne nature, that is, (as God hath made it) is mutable & flexible vnto either part: howbeit they haue necessitie by supposition. For that as soone as thou respectest the foreknowledge and predestination of God, it followeth of necessitie, that it shall so come to passe, as it is of God foreknown and predestinated. Our will indéed hath an aptnesse, that it may be bowed to either part alike; but the action thereof, namelie the conuersion, it shall not haue, but to that part which God hath foreknowne: wherefore the necessitie falleth vpon the connexion and coniunction of the predestination of God with our works. Which they ment by the compounded sense, and by the necessitie of the consequence. For our works, if they be considered apart, and that we onlie haue a respect vnto their nighest originall, that is, vnto the will, are of necessitie. Here also is confessed necessitie of certeintie, or of infalliblenes: for that God can neither be changed nor deceiued. ⁴⁵⁴ Neither doo we plainelie grant, that predestination bringeth necessitie of coaction: for coaction and violence is against the nature of will. For if it should vnwillinglie do anie thing, it should not then be called will, but rather a nill (if a man may so terme it) which were to ouerthrowe it. I knowe that the School-men striue among themselues, whether God foreknoweth those things, which he foreknoweth, necessarilie, or contingentlie. But in this contention, I will not intermedle my selfe, for that there is not such matter set foorth in the scriptures; it is sufficient vnto me, to prooue that God is cleare from all maner of change and alteration. For the contingence and newnesse is in the things; but God alwaies and perpetuallie abideth one and the selfe-same.

But that there is such a necessitie, namelie of the consequence, or of the compounded sense, or of infalliblenes found in the holie scriptures, ⁴⁵⁵ we will alledge certeine places, which euidentlie prooue the same. Least anie should thinke it but a feigned inuention, Christ said; It must needs be, that he should be deliuered vnto the Iewes, to be mocked. This necessitie can be of no other thing inferred, but of the definite counsell of God: which Peter teacheth in his sermon in the acts of the apostles. Christ also said; ⁴⁵⁶ that It must needs be that the scriptures should be fulfilled. In Iohn it is written; ⁴⁵⁷ The scripture cannot be broken, that is, it is not possible, but that it must néeds be fulfilled. Vnto the Hebrues; It is vnpossible, ⁴⁵⁸ that they which once being illuminated, &c. In which place is intreated of sinne against the holie Ghost, that it is impossible, that they which are guiltie of it should escape; for that God hath altogither decréed, for euer to forsake those, which haue so sinned. Christ also said of the temptations of the latter times; that The elect also, ⁴⁵⁹ if it were possible, should be deceiued, Againe; Heauen and earth shall passe, but my words shall not passe awaie. In which words is signified, that all those things, which God hath spoken either in the scriptures, or in his eternall determination, cannot by anie meanes be made frustrate. He answereth also vnto his parents; ⁴⁶⁰ Did ye not knowe that it behooueth me to worke those things, which perteine to my father? Vnto Timothie Paule writeth; ⁴⁶¹ The foundation standeth firme, God knoweth who are his. And in Iohn; Whom the father hath giuen vnto me, ⁴⁶² no man can take out of my hand. Lastlie; ⁴⁶³ Althings whatsoeuer he would he hath doon both in heauen & in earth. Wherefore of all these things is gathered, how euidentlie this necessitie of certeintie & infalliblenes is set forth in the holy scriptures; neither is it (as some thinke) a deuise of man.

51 And these things which we haue spoken of foreknowledge, perteine also to prouidence: ⁴⁶⁴ for although in this vniuersalitie of things, manie things are said to be doone by chance; yet notwithstanding, bicause that there is nothing, be it neuer so small, but it is subiect vnto the prouidence of God, therefore also hath it necessitie, which we call, necessitie of certeintie; and others, of consequence. But if, forsomuch as things may be called partlie necessarie, and partlie also contingent, or frée, as we haue decl⟨…⟩red, thou wilt aske whether condition is most agréeable vnto them? I answere, that that is most agreable, which is naturall and inward. Forsomuch therefore as the necessitie, whereof we now intreat, commeth outwardlie, and is onelie by supposition; therfore things ought in no wise to be estéemed according to it, but according to those principles, or grounds, which are vnderstood of vs: & so our works, which procéed from will, shall be said to be frée; & those things, which are so produced in nature (that also their contrarie may come to passe) are counted contingent. Howbeit, that necessitie of certeintie, or of consequence, which we affirme, is neuer to be denied; neiher must we plucke awaie our works, either from nature, or from foreknowledge, or from the prouidence of God. And as touching the will of GOD, we must thinke, that in verie déed it gouerneth and moderateth all things, which thing is of all men commonlie granted. For although men perceiue and féele, that they by will doo decrée and choose those things which they are minded to doo: yet if they be godlie men, they will alwaie saie; This or that will I doo, if God permit. But if they be yet without the religion of Christ (as were the Ethniks) yet notwithstanding, they alwaies make mention of fate or destinie, of the thrée sisters called Parcae, or of chance, which is oftentimes read in the poets. Who (as we haue said before) if by the word [Fate] or such like, they vnderstood the connexion of causes, ouer which God himselfe is the ruler, and moderateth & gouerneth it, then is there no hurt in that opinion; although, by reason of the abuse of the word, it is better vtterlie to abstaine from it. There are some also, which dreame of a certeine fatall, mightie, and strong necessitie, affixed vnto the stars, and vnto naturall causes, which God himselfe cannot change: which is erronious, wicked, and far from the wise men of old time; who expresselie declare, that by Fate they vnderstood the will and gouernement of God. The verses of Cleanthes the Stoike, which he wrote touching this matter, Seneca in his 18. booke of epistles hath turned into Latine, whose meaning in english is thus; ⁴⁶⁵ Lead me, ô souereigne sier, and Lord of loftie skie Where pleaseth thee: for I obeie to followe speedilie. Lo, prest I am without delaie, though loth thou makest me, Yet groning forward shall I go, and euill while I be. What, being good, I might haue doone, to doo I shall be faine: The willing persons fates doo lead, vnwilling they constraine. Although in these verses be auouched fate or destinie, yet is the gouernement thereof put in the hands of God: for he calleth vpon the most high father, and desireth to be led of him; whose will notwithstanding, he affirmeth to be both certeine and infallible. The selfe-same thing séemeth Homer in his Odyssea to haue ment in these verses, which are thus in English; Such is the mind in earthlie men, and so themselues they bend, As mooues the sier of men, and gods: that dailie doo ascend. And when we speake of foreknowledge, ⁴⁶⁶ we exclude not will: for, as we at the beginning admonished, God cannot foreknowne that anie thing shall come to passe, vnlesse he willeth that it shall come to passe. For there can nothing be, but that which God willeth to be; and that which God willeth, he also bringeth to passe for vs: for as Paule saith; He worketh in vs both to will and to performe.

52 But this will ioined to foreknowledge, neither inuerteth nor destroieth natures; ⁴⁶⁷ but so worketh in them, as is agréeing with them: and therefore, forsomuch as the nature and proprietie of the will of man is to worke fréelie and by election, the foreknowledge and will of God taketh not awaie this facultie or power from it; ⁴⁶⁸ although his predestination be the cause of all good actions, which are doone of the elect, and in the elect. Which thing is not onelie prooued by testimonies of the scriptures, but also the consent of the church in their praiers affirmeth the same. For thus it praieth, O God from whom all holie desires, all good counsels, and all iust works doo proceed, &c. And sinnes, although after a sort they are subiect vnto the will of God yet are they not in such sort produced of it, as are good actions: howbeit, this ought to be for certeine, that they also are not doone vtterlie without anie will of God. For permission, ⁴⁶⁹ which some doo acknowledge, differeth not from will: for God permitteth that which he will not let. Neither ought it to be said, that he dooth vnwillinglie permit, but willinglie; as Augustine saith. Wherefore in either kind of works, the will and foreknowledge of God, in such sort vseth it selfe, that it ouerthroweth not the facultie or power of mans will. In the predestinate it prouideth, that nothing be of them committed, which may ouerthrowe their euerlasting saluation. And from the reprobate it taketh awaie no naturall power, which perteineth to their substance or nature; ⁴⁷⁰ neither compelleth it them against their will to attempt anie thing: but it bestoweth not vpon them so much mercie, nor so much grace, as it dooth vpon the elect, and as should be néedfull to saue them. But a great manie herat stumble, for that they think with themselues; If God haue foreknowne, that we shall méet togither to morrowe, then must it néeds be that our will was vtterlie determined to this part: otherwise that could not be foreknowne.

⁴⁷¹ But we answere, as we haue alreadie signified, that that determination is in such sort with God, as is agréeing with the proprietie or nature of the will. But vnto it is proper so to will one part, that of his nature, it can also will the other part. Wherefore we confesse, that if we haue a respect vnto God, it is appointed and decréed what we shall doo; for his knowledge is not in vaine called foreknowlege: for he hath not an opinion of things, so that his knowledge can be chaged, but hath a certeine and sure knowledge. And there can be no knowledge, vnlesse (as we haue said) it be certeine and firme. But this definition and certeintie of his, we both haue said, and doo saie, inuerteth not the nature of things, neither taketh awaie libertie from our nature. Which is prooued by this reason; ⁴⁷² God did foreknowne that manie things are possible, which in verie déed shall neuer be: and although they shall neuer be, yet the foreknowledge of God taketh not awaie from them, but that they are possible. Which we will declare by an example of the scripture; Christ, when he was taken, ⁴⁷³ said; I could haue asked of my father, & he would haue giuen me eleuen legions of angels, which should defend me from these souldiers. Wherefore Christ affirmeth, that it was possible for him to aske, and that vnto him might be granted so manie legions of angels: which yet was neither doone, nor was by anie meanes to be doone. And yet notwithstanding, God foreknew that it might haue béene doone: and although it should neuer come to passe, yet was it not hindered by foreknowledge, but that it was possible. Wherefore, as the foreknowledge of God letteth not possibilitie; so likewise it taketh not awaie contingencie and libertie.

53 This necessitie of infalliblenes, is not onelie declared and prooued by the holie scriptures, and by resons (as we haue now shewed) but also is acknowledged of the fathers. Origin against Celsus, in his second booke against the argument of Celsus, which he obiected against the christians, saieng; Your Christ at his last supper foretold (as ye saie) that he should be betraied of one of his disciples: ⁴⁷⁴ if he were God, as ye counted he was, could not he let the dooing thereof? Origin here woondereth, & answereth, that this obiection is verie ridiculous: for, forsomuch as he foretold that that should come to passe, if he had letted it, then had he not spoken the truth: and therefore he added, that it was of necessitie; neither could it otherwise be, but that the same should come to passe which was foretold. Howbeit, bicause that this foretelling changed not the will of Iudas, therefore he is woorthilie accused, neither ought the blame to be laid vpon Christ which foretold it. Origin in that place acknowledgeth the one and the other; namelie the necessitie of certeintie, and the nature of will not letted. Ambrose also interpreting these words of Paule; Iacob haue I loued, ⁴⁷⁵ but Esau haue I hated, referreth the sentence of the apostle to works foreséene, and yet addeth, that it could not otherwise haue come to passe, but as God foresawe that it should come to passe. Chrysostome also expounding that which is written vnto the Corinthians; ⁴⁷⁶ It behooueth that heresies should be, confesseth, that this necessitie is a necessitie of foretelling, which is nothing preiudiciall vnto the power of our will & choise. Neither is this necessitie taken awaie, by certeine places in the scriptures, which otherwise at the first sight séeme to affirme a change to be in the mind of God; as is that of Esaie, when he threatened to Ezechias the king, ⁴⁷⁷ present death: which prophesie neuertheles God séemed to change, when he prolonged his life fiftéene yéeres. And to the citie of Niniuie it was foretold, that it should be destroied within fortie daies; which neuerthelesse came not to passe.

Those things in verie déed make nothing against the truth before taught; for God foretold vnto Ezechias his death, which was euen at hand, according to the causes of the disease whereof he was then sicke, and therein was made no lie. But as touching foreknowledge, as GOD foreknew, that the king should be in danger of that most deadlie disease; euen so foreknew he that his life should be prolonged fiftéene yéeres. And as he foreknew, that the sinnes of the Niniuits deserued present destruction; euen so likewise foreknew he, that of his mercie he would giue vnto them to repent, and to be saued. By the verie which rule is to be expounded that place of Ieremie, ⁴⁷⁸ in the 18. chapter, wherein God saith, that He also would change his mind, or repent him of the plague, which he had threatened vnto anie citie, nation or kingdome, if they would repent. But what shall we saie of Paule, who writeth to the Corinthians, that He chastised his bodie, ⁴⁷⁹ and brought it into bondage, that he might not be a reprobate? What ment he to change that firme purpose of God? Verelie Paule ment not, that he was able to inuert the order of the predestination or reprobation of God; ⁴⁸⁰ and therefore he said not, Lest I become a reprobate; but, Lest I be reprooued: for he minded by all industrie and carefulnesse to be obedient to the predestination of God. For they which are predestinated vnto eternall life, studie to mortifie the flesh. And he said that he would not become reprooued, that is, he would not be found and accused, to lead his life otherwise than he preached: which kind of vice all men disallow, detest, and condemne. Wherfore in that place, was not intreated of the reprobation of God; but of that kind of crime, ⁴⁸¹ which they are guiltie of, whosoeuer giue good monitions, and in the meane time, they themselues lead their life most wickedlie. Although if a man will néeds refer these things to the iudgement of God, he might well grant the same as touching present iustice or iniustice; but not according to firme purpose, wherof we at this present intreate.

54 Cicero, a man otherwise full of wit, and of good literature verie well deseruing, was excéedinglie deceiued in this question; as it is euident by his second booke De diuinatione. Which thing Augustine declareth in his fift booke De ciuitate Dei, the ninth and tenth chapters. For he thought it vnpossible, that the foreknowledge of things to come should not ouerthrowe the facultie or power of mans will: ⁴⁸² therfore he tooke awaie all maner of predestination or foretelling. Which opinion, how much repugnant it is to our religion, all men vnderstand; séeing it is staid vpon the oracles of the prophets, ⁴⁸³ as vpon sure foundations. And it is written, that God did neuer anie thing, which was of anie weight, but he first reuealed it vnto the prophets. He shewed vnto Noe the destruction that should come by the floud, long time before it came to passe. Vnto Abraham he foreshewed the burning of Sodoma; and vnto him he signified the oppression and deliuerance of his posteritie in Aegypt. ⁴⁸⁴ And in a maner vnto the selfe-same prophets he gaue charge to foretell the captiuitie of Babylon, ⁴⁸⁵ and the returne from thence. He also commanded all the prophets to prophesie, ⁴⁸⁶ that Christ should come. And therefore vnto vs so constant is the authoritie of prophesies, that to denie it, is vtterlie to ouerthrowe all religion. Wherefore Augustine not without iust cause said; that Those men, which were called Genethliaci, ⁴⁸⁷ which auouched the fatall necessities of the stars, were more tollerable than Cicero; for they gaue some place vnto God. But if he be denied to foreknowe things to come; thereby also is he denied to be God. Dauid saith; The foolish man said in his hart, There is no God. Which saieng he sheweth to be the opinion of the wicked; for that they, when they commit wicked facts, thinke that GOD séeth them not, & that he will neuer punish them. And Cicero hath giuen vs occasion to suspect, that he was after a sort infected with this impietie; for that in his booke De natura deorum, he bringeth in Cotta, ⁴⁸⁸ and the high préest thus reasoning togither; that Cotta desired much, that he might haue vndoubtedlie prooued vnto him, that there are gods. Howbeit, bicause he sawe that it was a thing odious, hatefull, and in a maner infamous, to denie that there is a God; therefore towards the end of the booke, he gaue sentence on Balbus side, who defended that there are gods: but yet he so gaue sentence, that he said vnto Velleiu⟨…⟩, that the opinion of Cotta séemed vnto him more probable. Verelie a godlie man, and one confirmed in religion, would neuer saie that that sentence is likelie to be true, wherin the diuinitie is called into doubt. But these are the disputations of ouer reason, wherof Paule abundantlie wrote in the first chapter of the epistle to the Romans. ⁴⁸⁹

But afterward Cicero himselfe in his booke De diuinatione, vnder his owne person, ⁴⁹⁰ denieth God to haue the foreknowledge of things to come; and maketh answer to his brother Quintus, who in the whole course of the first booke, had confirmed prophesies and oracles. But why denieth he foreknowledge? He was therefore driuen vnto it; for that he sawe that he must néeds grant an order of causes, and of effects, which is vnmooueable and constant: for otherwise, things to come could not be foretold. Now, if such an order be granted, he supposeth that nothing remaineth in our hands & power. But as in God, we must affirme to be a most singular will, ioined with a most singular power; euen so vnto him must be attributed the knowledge of all things: yet let vs not therfore be afraid, but that we may doo the things which we doo, by our owne will and choise. The Stoiks, which did appoint fate or destinie, séeme also to haue béene somewhat mooued with Ciceros reason: ⁴⁹¹ for they did place the motions of the will of man, not to be vnder fate or the connexion of causes. Not that they vtterlie made frée the will of man, but onelie they affirmed, that in it laie, at the choise thereof, to meddle or not to meddle with some things: which if it meddle with, straitwaie it should be wrapped in the necessitie of fate. By an example the thing may be made manifest; ⁴⁹² They saie that it laie in Oedipus to companie with a woman, or to absteine: but if he once companie, he could not choose but commit incest; of which incest children should be begotten, which should pollute themselues with murthering of their brother, and should ouerthrowe their fathers kingdom. The ancienter philosophers, as Democritus & Empedocles, affirme, that The will also is subiect to fate or to the connexion of causes. But Chrysippus the Stoike herevnto rather inclined to exempt mans will, as Oenomaris the Cynike by report of Eusebius Caesariensis De praeparatione euangelica saith, that Democritus made men bond-men, and Chrysippus halfe bond-men.

55 But leauing these, let vs returne vnto Cicero, who said; If there be foreknowledge, then things should in such sort come to passe, as they were foreknowne; neither can the euent foreséene be auoided: so that the libertie of man is vtterlie lost. Lawes, admonitious, rewards, punishments, and such like things, are in vaine: wherefore he purposeth a choise, that a man should choose, whether he would rather admit foreknowledge, or libertie of the will; for that they could not consist both togither, as far as he iudged. And bicause he was a man hauing to doo in ciuill matters, and delt in lawes & iudgements; he rather reiected the foreknowledge of God, than he would loose the libertie of the will of man. And for this cause Augustine saith of him; Those which will be frée, he maketh sacrilegers, so that for defense of their libertie, they spoile God of his foreknowledge. Ciceros reason was; If the will be frée, there can be no sure connexion of causes. For if it were sure, it might not be broken by our will: and if there be no sure connexion, then foreknowledge cannot stand; and therefore he affirmeth, that God also foreknoweth not what things shall come to passe. For if he should foreknowe them, then should there be a sure and firme order of causes; which being granted, there should nothing remaine in the power of our will. But we ought to hold both these, bicause we haue experience of the one by sense. For euerie man may perceiue in himselfe, how he worketh by counsels & deliberation, ⁴⁹³ and chooseth that which pleaseth him. But the other, that is, the foreknowlege of God, we hold by faith; which knowledge is of no lesse force than the apprehension both of sense and reason. And so we denie vnto Cicero that consequence. There is a certeine and constant order of causes, which God foreknew; therefore there is nothing in our will. ⁴⁹⁴ And for this the argument is denied, bicause our wils also are to be placed amongst the causes of things, yea & haue not amongst them the vnwoorthiest place. Wherefore, euen as God can foreknowe what shall come to passe of other causes: in like sort is he able plainelie to sée what our wils will choose. ⁴⁹⁵ And as in foreséeing other causes, and their effects, he in no wise destroieth nor changeth the nature of them: so likewise he hath left the wils of men vntouched.

This also mooued Cicero, that then nothing should happen by chance: but forsomuch as very manie things happen by chance & fortune, it is manifest, that there can be no sure order & foreknowledge of causes. In this sort reasoned he. ⁴⁹⁶ But we answere, that Those things, which are said to come by chance, are so called things comming by chance, as they are referred to our vnderstanding, which being but weake by reason of his dulnes, it séeth not the course or connexion of causes: but if they be referred vnto the mind of God, from which nothing is hidden, they cannot be said to come by chance or rashlie. The infirmitie of the mind of man hath made place for fortune or chance, which we will declare by an example; If a maister should send his seruant to the market, and command him to be there by sixe of the clocke, and should also command his bailife apart, to do the selfe-same thing, doubtlesse both the bailife and the seruant shall méet togither; which to either of them shall happen by chance, for that they knew not of their maisters commandement; but the maister himselfe, who knoweth the matter, will not iudge this to come by chance. Which thing also by this may appéere; Suppose that I knew that there were treasure hidden in a place, and I should command one to dig in that place, when he should find the treasure, he would crie, Good fortune; but I which knew the matter, would attribute nothing vnto fortune. Euen so God, forsomuch as he knoweth the course and connexion of all causes, neuer findeth anie. Therefore let vs submit all things vnto the prouidence of God; and amongst all other things, our wils, which we must affirme to haue that power, which God would (who tempereth the power and nature of all things.)

There is a certeine cause, (as saith Augustine ) which so worketh, ⁴⁹⁷ that it is by no meanes wrought; and such a cause is God. And there is another cause, which so worketh, that it also is wrought of another; of which kind is our will, which so willeth and worketh, as it is wrought of God. Wherefore we ought neither to assent vnto Cicero, nor to the Stoiks; for as we ought to withdrawe nothing from the foreknowledge of God, ⁴⁹⁸ so least of all are our wils to be exempted from it, for the perteine to the better part of the world. For what should he haue a care of? Or what should he foreknowe, if he should not haue a care of men? Our wils (as saith Augustine ) are able to doo so much, as God would and foreknew they should be able to doo: and therefore, whatsoeuer they are able to doo, they most certeinelie are able to doo; & whatsoeuer they shall doo, they shall without all doubt doo it: for that he, whose foreknowledge cannot be deceiued, foreknew that they should be both able, and also doo it. And in the tenth chapter of the fift booke before cited, he distinguished, as we did, the two sorts of necessitie; one, ⁴⁹⁹ whereby we are compelled to suffer those things which we would not, as is the necessitie of death, wherevnto, will we or nill we, we must giue place; the other necessitie he saith, is that, according to which anie thing is said to be necessarie, that is to saie, that which shall vndoubtedlie come to passe. And as touching this, there is no néed that we should be afraid concerning our will; for by it the will is not diminished. The former indéed is repugnant vnto it; ⁵⁰⁰ for it is not possible that it should will anie thing vnwillinglie: but this latter is nothing at all against the nature of the will. The life and foreknowledge of God, although they are necessarilie attributed vnto him, yet they nothing hurt his nature nor will: he neither can be deceiued nor die; and yet suffereth he not anie thing which he willeth not. So also we saie, that when we will anie thing, by will, we necessarilie will it: and yet doo we not thinke, that hereby our choise is violated.

56 And how the foreknowledge of God hurteth not our will, Augustine in his third booke De libero arbitrio, in the second and third chapters verie well declareth. And first he saith, that By this question are excéedinglie set a worke a great manie of wicked men, ⁵⁰¹ which either would if will were at libertie, that God should haue no prouidence nor care of things mortall; that they might with the more licentiousnes giue themselues vnto lusts, in denieng the iudgements both of God and of man, and to the vttermost of their power auoiding the same; or if it cannot be auoided, but that it must néeds be granted, that God foreséeth and vnderstandeth the things which are doone of vs; yet at the least they would obteine this, that his prouidence should so compell the wils of men, that they may be excused from blame of their wicked facts. But how these mens deuises are frustrate, he easilie declareth, in setting foorth, how the knowlege of God may stand with will, and that a frée will. He demandeth of him, with whom he reasoneth, Whether he knew that he should haue to morowe a will vpright or corrupt? He maketh answer, that he could not tell; Dooest thou thinke (saith Augustine ) that God knoweth this? The other confesseth, that he thinketh GOD knoweth this. Wherefore (saith Augustine ) forsomuch as God foreknoweth this, he also foreknoweth what hée will doo with thée, that is, whether he will glorifie thée at the end of thy life: which if the foreknowe, and cannot be deceiued, then of necessitie will he glorifie thée. But in the meane time tell thou me, shalt thou be glorified against thy will, or with thy will? Verelie (saith he) not against my will; for I most earnestlie desire the same. And hereby is concluded, that that which God will of necessitie doo in vs, hindereth not the will. He sheweth also, that this shall be more plaine, if we consider foreknowledge, as though it were our owne. Suppose that I foreknowe, that a certeine man shall come to me to morrowe, shall this my foreknowledge take his will from him, but that if he come, he commeth of his owne choise? Doubtles that cannot be said: for he willinglie commeth, neither shall my foreknowledge diminish anie thing of his choise.

And as our memorie compelleth not things past, to be past; ⁵⁰² so foreknowledge compelleth not those things which shall come to passe, to come to passe. And this likewise may another waie be declared; If a man sawe Plato disputing with Socrates, or the sunne or the moone eclipsed, the sight of the séer causeth not, that they which dispute togither, should necessarilie or vnwillinglie dispute; neither dooth cause, that the sunne or moone doo eclipse by chance, séeing those eclipses of the heauenlie lights haue their necessarie causes: wherefore, he which dooth sée both, maketh not, by the reason of his sight, that which is contingent, necessarie; neither maketh he that which is necessarie, contingent. Neither ought we to imagine, that the foreknowledge of God obteineth his certeintie of the necessitie of things; for so great is the perspicuitie of the mind of God, that it can also most certeinlie vnderstand things contingent. Neither is this reason anie thing hindered, by that which we before often admonished; namelie, that the foreknowledge of God hath alwaies will ioined with it, séeing nothing can be foreknowne of God to be, which he himselfe willeth not to be. But yet this will, ⁵⁰³ whereby God worketh all in all, applieth it selfe to the natures of things; for in meate it nourisheth, ⁵⁰⁴ in the sunne it lighteneth, in the vine it bringeth foorth wine, and in the will of man it causeth, that they of their owne accord, and fréelie, will those things, which they will. Paule, as we read in the Acts, cited that sentence of Aratus; In him we liue, ⁵⁰⁵ we mooue, and haue our being: whereof it followeth, ⁵⁰⁶ that the will of man hath his motions of God. But if a man saie, that it receiueth of God such motions, as it selfe before willeth; then shall he speake things absurd: for then should our will measure and gouerne the influences of God, which is furthest from the truth. But rather let vs saie, that it receiueth of God such impulsions and motions, as he will giue; and let vs in the meane time marke, that God so worketh in our will, that it gladlie, willinglie, and of it owne accord, receiueth the motions, which God putteth into vs.

57 But how it commeth to passe, that God most certeinlie foreséeth things to come, ⁵⁰⁷ when yet the wils of men, and manie naturall causes are doubtfull, and worke contingentlie; it may thus be declared. It is true indéed, that those, which consider things onelie in their causes, are oftentimes deceiued. For all causes doo not necessarilie bring foorth their effects; for somtimes they are letted, and otherwise inclined than they were supposed. Wherefore men are not deceiued, when they iudge of effects lieng hidden in their causes. But the foreknowledge of God, not onelie knoweth what things shall come to passe in their causes; but also throughlie séeth them, as if they were alreadie brought foorth, and by their causes made perfect. And hereof it commeth, that we may of the foreknowledge of God infer necessitie of certeintie and infalliblenes; and so can we not doo of the nighest causes. For when we saie, that God foreknew that this or that should be to morrowe; we rightlie adde, that therefore it shall of necessitie be. Necessitie is not applied vnto a thing knowne, but as it is foreknowne of God as present and alreadie brough foorth; which maketh not onelie to perspicuitie, ⁵⁰⁸ but also to necessitie: for euerie thing, whilest it is, is of necessitie: neither must we afterward grant, that the thing is of necessitie, for that it is not taken in such sort as it was foreknowne of God.

⁵⁰⁹ Hitherto haue we defended the power of mans will, which yet we would not haue taken generallie; but onelie as touching foreknowledge and predestination. For although thereby (as it is prooued) be not letted frée will, yet dooth it not otherwise want impediments or lets; for we are borne in sinnes, and will we or nill we, we are wrapped in originall sinne; neither can we by anie meanes wind our selues out of sinne. And before regeneration, what maner of power soeuer we giue vnto the will of man, in things indifferent and ciuill; this first we ought to thinke, that, which waie soeuer it turne it selfe, of necessitie it sinneth; neither can it doo anie thing, which is in verie déed acceptable vnto God; neither yet can it giue vnto ciuill works, the successe which it purposeth. Wherfore Augustine woorthilie wrote in his Euchiridion, that the first man by sinning, lost the libertie of fréewill. This moreouer is to be considered, that the wils and motions of the mind, and actions, euen of men not yet regenerated, are directed of God; and so directed, that by his prouidence they are brought to the end, by him prefixed and determined: yea also when we are regenerated, although after a sort we obteine libertie through Christ, yet the same is not full, but only begun. For the first motions, which stir vp vnto sinne, créepe vpon vs against our wils; which motions we haue shewed to be sinnes.

And Ambrose plainlie confesseth, that Our harts are not in our owne power; neither is there anie of the beléeuers, which often falleth not, when as neuertheles he would faine stand. Wherevpon we ought all to praie; Forgiue vs our trespasses. ⁵¹⁰ And vnto the Galathians Paule said; The spirit fighteth against the flesh, and the flesh against the spirit, so that yee doo not those things which ye would. ⁵¹¹ And in his epistle to the Romans it is written; The euill which I hate, that I doo. Againe; I feele a lawe in my members striuing against the lawe of my mind, and leading me awaie captiue into the lawe of sinne: which words cannot bée vnderstood, but onlie of man regenerated. For he had said; In my mind I serue the lawe of God, ⁵¹² but in flesh the lawe of sinne: which in no wise can be referred to a man not yet iustified. We grant indéed, that God could, if he would, ⁵¹³ giue vnto men so much aid, that they should not sinne at all; but that hitherto hath he not doone, neither hath he vndertaken at anie time to doo it. Wherefore, our will is subiect yet to some seruitude, which as we desire to remaine certeine and vndoubted; so on the other side we affirme, that by the foreknowledge and predestination of God the will is not letted.

58 Hitherto in this article it is séene, what necessitie commeth of the foreknowledge and predestination of God; namelie such a necessitie, as is not absolute, but by supposition, which we call necessitie of consequence, of infalliblenes, and of certeintie; but not of coaction. And séeing it is so, it is now euident, that no iniustice is committed of God, when he condemneth sinners, and glorifieth the righteous. For vnto euerie man is rendered according vnto his works; so that no man can saie, that his sinnes are not his owne works, séeing he is not compelled to commit them, but excéedinglie alloweth and willeth them. Neither are lawes, ⁵¹⁴ admonitions, promises, & punishments in vaine; as it was obiected: for they are of so much force, as God hath decréed they shall be of force; as Augustine writes in his fift booke De ciuitate Dei, in the chapter before cited. For Gods will is to vse them vnto the saluation of manie; and although they profit not some, yet they want not their end: for they helpe forward to the condemnation of the wicked. Praiers also are not made vnprofitable; ⁵¹⁵ for by them we obteine those things, which God hath decréed to giue vnto vs by them. Wherefore, this is an excellent saieng of Gregorie, in his dialogs; that By praiers cannot be obteined but those things onlie, which God hath predestinated to giue. And how by predestination, or foreknowledge, or prophesies, sins are not excused, we are taught by verie manie testimonies of the holie scriptures. Christ foretold that Iudas should betraie him; ⁵¹⁶ verelie that foretelling neither tooke away from Iudas his wickednes, nor yet powred it into him. He followed the intisements of couetousnes, he betraied not the Lord to obeie his prophesie. Christ also was by the will of God s⟨…⟩aine, for he said in the garden; ⁵¹⁷ Let this cup passe away from me if it be possible, but not my will be doone, but thine. And of himselfe he said before hand; I will giue my life for my sheepe. ⁵¹⁸

Yea, Herod and Pilat are in the Acts of the apostles said to haue agréed togither, ⁵¹⁹ to doo those things, which the counsell of God had decréed. Are either the Iewes, or those princes, by reason of this, to be acquited from sinne; when as they condemned and slue an innocent man? Who will saie so? Shall anie man also acquite of villanie the brethren of Ioseph, ⁵²⁰ when they sold their brother; although God would by that meanes that Ioseph should come into Aegypt? Neither shall the crueltie of the king of Babylon be excused, ⁵²¹ although the iustice of God decréed to haue the Iewes in such sort punished. He which is killed, ⁵²² is said to be deliuered by God into the hands of his enimie. And God is also said to deliuer a citie, ⁵²³ when it is woon by assalt. ⁵²⁴ And Iob said, that those things, which were by violence and robberie taken awaie from him by the Chaldaeans and Sabeans, were taken awaie by God; The Lord (saith he) gaue, and the Lord hath taken awaie. ⁵²⁵ Wherefore of that counsell of God, whereby he vseth sinnes to their appointed ends, cannot be inferred anie iust excuses of sinnes: for wicked works are iudged and condemned, by reason of the lewd and corrupt hart, from whence they are deriued. Wherefore let no man be offended with the doctrine of predestination, séeing rather by it we are led to acknowledge the benefits of God, and to giue thanks vnto him onlie. And let vs also learne, not to attribute more vnto our owne strength than we ought: let vs haue also an assured persuasion of the good will of God towards vs, whereby he would elect his, before the foundations of the world were laid. Let vs moreouer be confirmed in aduersities, knowing assuredlie, that whatsoeuer calamitie happeneth, it is doone by the counsell and will of God: and that finallie by the moderation of predestination it shall turne to good, and to eternall saluation.