Common Places, Part 3 · Chapter 1 · Section 1 (2 of 3)

Common Places · Part 3 · Chapter 1 · Section 1 (2 of 3)

p. 15But ſaie they, The Apoſtle in this place aſſoileth this queſtion. But it is abſurd ſo to ſaie, eſpeciallie, ſéeing that he brought it in of purpoſe; and the ſolution thereof ſerued very much vntounto that which he had in hand. The queſti- is aſſoiled, when it is brought to the higheſt cauſe. Exo. 19, 13.Exod 19:13And how (in Gods name) can he ſéeme not to hauehave aſſoiled the queſtion, when he reduced that euen vntounto the higheſt cauſe; namelie, vntounto the will of God, and therewithall ſheweth, that we ought not to go anie further? When God had appointed limits, at the foote of the mount Sina; if anie man had gone beyond thoſe limits, he was by the lawe puniſhed. Wherefore let theſe men beware, with what boldnes they preſume to go further than Paule would they ſhould. But they ſay, that the apoſtle here rebuketh the impudent. Be it ſo, but yet this rebuking is a moſt true ſolution of the queſtion: for Paule by this reprehenſion prohibiteth vsus not to inquire anie thing beyond the merciemercy and will of God. How the queſtion may be ſaid to be aſſoiled and not aſſoiled.If theſe men vnderſtand ſuch a ſolution, as mans reaſon may reſolue vponupon, I will eaſilie grant, that the queſtion is not ſo aſſoiled: but if they ſéeke that ſolution, which faith ought to imbrace and to reſt vponupon, they are blind, if they ſée not the ſolution.

20 But let vsus ſée what mooued theſe men to ſaie, that works foreſéene are the cauſes of predeſtination. Vndoubtedlie that was nothing elſe, but to ſatiſfie mans iudgement; The aduerſaries hauehave not herein ſatiſfied humane iudgment.which yet they hauehave not atteined vntounto. For they hauehave nothing to anſwere touching an infant, which being graffed into Chriſt, dieth in his infancie; for if they will hauehave him to be ſaued, they muſt néeds confeſſe that he was predeſtinated. But forſomuch as in him followeth no good works, God doubtles could not foreſée them; yea rather, this he foreſawe; that he ſhould by his fréewill doo nothing. But that is more abſurd, which they obiect, that God foreſawe what he would hauehave doone, if he had happened to liue longer: for mans iudgement will not ſo be ſatiſfied. For reaſon will complaine, that ſome men are ouerhipped, and reiected for thoſe ſinnes, which they hauehave not doone, and eſpeciallie in that reſpect that they ſhould hauehave committed thoſe ſinnes, if they had liued. For ciuill iudges puniſh not anie man for thoſe faults which they would hauehave committed, if he had not béene letted: and that God is nothing mooued with thoſe works which men would hauehave doone, Chriſt plainelie declareth, when he intreated of Coroſaim, and Bethſaida, and Capernaum; Matt. 11, 21. and 22.Matt 11:21Matt 11:22If (ſaith he) the things which hauehave beene doone in thee, had bin doone in Tyre and in Sidon, they had doubtles repented, and thoſe cities had beene at this daie remaining, Behold, God foreſawe, that theſe nations would hauehave repented, if they had ſéene and heard thoſe things, which were granted and preched vntounto theſe cities. Séeing therefore that they periſhed, it is manifeſt, that God in predeſtinating followeth not thoſe works which men would hauehave doone, if they had liued.

Neither yet ought anie man to gather out of this ſaieng of Chriſt, that they by themſelues, euen by the power of frée-will, could hauehave repented; for repentance is the gift of God. VntoUnto ſome God vſeth not the meanes whereby they might hauehave beene mooued to ſaluation.But the meaning of that place is, that vntounto theſe men God vſed not thoſe meanes, whereby they might hauehave béene mooued. Theſe men ſuppoſe, that euen by nature it ſelfe there is a difference in men, which the election of God followeth. Neither conſider they, that all men are borne the ſonnes of wrath: ſo that as touching the maſſe or lumpe, from whence they are taken, there cannot be put in them anie difference at all: for whatſoeuer good commeth vntounto vsus, that ſame without all doubt commeth from God, and from grace. And that in the nature of men, As touching nature there is no difference in men. Rom. 9, 7.Rom 9:7is not to be put anie difference, the apoſtle declareth: for when he would ſhew, that one of the two brethren was taken, and the other reiected by the fréewill of God; firſt he vſed an example of Iſaac and Iſmaël: but ſince in theſe twoo it might be obiected, that there was ſome p. 16difference, for that the one was borne of a frée woman, and the other of a hand-maiden: afterward he brought two brethren that were twins, Ibidem. 10.Iacob and Eſau, which had not onlie one & the ſelfe-ſame parents; but alſo were brought forth both at one time, and in one & the ſelfeſame birth. And as touching works, there was no difference at all betwéene them: for as the apoſtle ſaith; Ibidem. 11.Before they had doone either good or euill, it was ſaid; The elder ſhall ſerue the yoonger. Againe; Iacob hauehave I looued, but Eſau hauehave I hated. What néed was there, that Paule ſhould ſo diligentlie alledge theſe things, but to make theſe two brethren therein equall in all points, as touching nature? Which had béene to no purpoſe, if ſtill there had remained ſo much difference in works foreſéene. So then it followeth, that whatſoeuer difference is in men, the ſame dependeth onelie of the will of God: for otherwiſe we are all borne vnderunder ſinne.

Faith foreſeene mooueth not God to predeſtinate vsus.21 Further, if there ſhould be anie thing of our ſelues which might mooue God to predeſtinate vsus, that ſhould chéeflie be faith. For Auguſtine alſo, when he was yet yoong, & was not ſo well & throughlie acquainted with this queſtion, thought that God in predeſtination & reprobation, hath a reſpect vntounto faith, & vntounto infidelitie: which opinion, both Ambroſe and Chryſoſtome imbraced before. By the ſcriptures it is prooued that faith is of God.But this in verie déed cannot be attributed, no not vntounto faith; for faith alſo commeth of predeſtination. For it is not of our ſelues, but is giuen of God; and that not raſhlie, but by his determinate counſell: which may be eaſilie prooued by manie places of the ſcriptures. For Paule vntounto the Epheſians writeth; By grace ye are ſaued through faith, Epheſ. 2, 8.Eph 2:8and that not of your ſelues, for it is the gift of God, leaſt anie man ſhould boaſt. And againe in the ſame epiſtle; Epheſ 6, 23.Eph 6:23Charitie and faith from God the father, through Ieſus Chriſt. And in the epiſtle vntounto the Romans; Rom. 12, 3.Rom 12:3As God hath diuided vntounto euerie man the meaſure of faith. And vntounto the Corinthians; 1. Cor. 7, 25.1 Cor 7:25I hauehave obteined merciemercy, that I might be faithfull. VntoUnto the Philippians; VntoUnto you it is giuen, Phil. 1, 29.Phil 1:29not onelie to beleeue in Chriſt, but alſo to ſuffer for his ſake. In the Acts; God opened the hart of the woman that ſold purple, Acts. 16, 14.Acts 16:14that ſhe might giuegive heed vntounto thoſe things which were ſpoken of Paule. Acts. 13, 48.Acts 13:48And in the 13. chapter; They beleeued, as manie as were ordeined vntounto eternall life. Chriſt alſo ſaith in the Goſpell; I confeſſe vntounto thee, Matt. 11, 25.Matt 11:25ô father of heauen and earth, that thou haſt hidden theſe things from the wiſe and prudent, and haſt reuealed them vntounto infants: euen ſo, ô father, bicauſe it hath ſo pleaſed thee. And in another place; Mat. 13, 13.Matt 13:13VntoUnto them (ſaith he) I ſpeake in parables, that when they heare, they ſhould not heare; & when they ſee, they ſhould not ſee: but vntounto you it is giuen to vnderſtand. And vntounto Peter he ſaid; Matt. 16, 17.Matt 16:17Bleſſed art thou Simon Bari…na, for fleſh and bloud hath not reuealed this vntounto thee. And there are manie other teſtimonies in the holie ſcriptures, If faith be not the cauſe of predeſtination, much leſſe other works.whereby is prooued, that faith is giuen and diſtributed by God onelie; ſo as it cannot be the cauſe of predeſtination: and if faith cannot, works can much leſſe.

22 Moreouer, no man can denie, but that the predeſtination of God is eternall: for Paule to Timothie ſaith; 2. Tim. 1, 9.2 Tim 1:9that God hath elected vsus before the world was. And vntounto the Epheſians; Before the foundations of the world were laid. Epheſ. 1, 4.Eph 1:4But our works are temporall, wherefore that which is eternall, cannot come of them. But they vſe to cauill, that thoſe works, in whoſe reſpect we are predeſtinated, are ſo to be taken, as they are foreſéene of God; and by this meanes they cannot ſéeme to be temporall. Be it ſo, That which is the latter cannot bee the efficient cauſe of that which went before.take them in that maner; yet can it not be denied, but that they are after predeſtination: for they depend of it, and are the effects thereof, as wée hauehave before taught. Wherefore after theſe mens doctrine, that which commeth after, ſhould be the efficient cauſe of that which went before; which, how abſurd it is, euerie man may eaſilie vnderſtand. Further, the efficient cauſe is, of his owne nature, more woorthie, and of more excellencie than the effect; ſpeciallie in reſpect it is ſuch a cauſe. So then, Our works cannot be of more woorthines, than predeſtination.if works be the cauſes of predeſtination, they are alſo more woorthie, and of more excellencie than predeſtination. Ouer this, predeſtination is ſure, conſtant, and infallible; how then ſhall we appoint, that it dependeth vponupon works of frée will, which are vncerteine, and vnconſtant, Things conſtant and certeine depend not of things vnconſtant and vnterteine.and may be wreſted to and fro, if a man conſider them particularlie? For men are alike prone vntounto this or that kind of ſinne, as occaſions are offered: for otherwiſe, if we will ſpeake generallie, frée will before regeneration can doo nothing elſe but ſinne, by reaſon of the corruption that commeth by our firſt parents.

So as, according to the mind of theſe men, it muſt néeds followe, that the predeſtination of God, which is certeine, dependeth of the works of men, which are not onelie vncerteine, but ſinnes alſo. Neither can they ſaie, that they meane as touching thoſe works, which followe regeneration: for thoſe (as we hauehave taught) ſpring of grace and of predeſtination. We muſt not ſo defend mans libertie, that wee ſpoile God of his libertie.Neither doo theſe men conſider that they, to ſatiſfie mans reaſon, and to attribute a libertie (I knowe not what) to men, doo rob God of his due power and libertie in election: which power and libertie yet the apoſtle ſetteth foorth, and ſaith; that God hath no leſſe power ouer men, than hath the potter ouer the veſſels which hée maketh. But after theſe mens opinion God cannot elect, but him onelie, whom he knoweth ſhall p. 17behaue himſelfe well: neither can he reiect anie man, but whome he ſéeth ſhall be euill. But this is to go about to ouer-rule God, and to make him ſubiect vntounto the lawes of our reaſon. As for Eraſmus, he in vaine ſpeaketh againſt this reaſon: for he ſaith, that It is not abſurd, to take awaie from God that power, which he himſelfe will not hauehave attributed vntounto him; namelie, to doo anie thing vniuſtlie.

For we ſaie, that Paule hath in vaine, yea rather falſelie ſet foorth this libertie of God, if hée neither hauehave it, We muſt attributed vntounto God that libertie which the ſcripture ſheweth of him.nor will that it ſhould be attributed vntounto him. But how Paule hath prooued this libertie of God, that place which we hauehave cited, moſt manifeſtlie declareth. They alſo to no purpoſe obiect vntounto vsus the iuſtice of God; for héere is intreated onlie of his merciemercy. Neither can they denie, but that they, by this their opinion, doo derogate much the louelove and good will of God towards men. For the holie ſcripture, when it would commend vntounto vsus the fatherlie louelove of God, Rom. 5, 8.Rom 5:8affirmeth, that He gaue his ſon, and that vntounto the death, and at that time when we were yet ſinners, enimies, and children of wrath. But they will hauehave no man to be predeſtinated, which hath not good works foreſéene in the mind of God. And ſo euerie man may ſaie with himſelfe; If I be predeſtinated, the cauſe thereof dependeth of my ſelfe. But another, which féeleth trulie in his hart, LoueLove towards God is kindled by the true feele of predeſtination.that he is fréelie elected of God for Chriſt ſake, when as he of himſelfe was all maner of waies vnworthie of ſo great louelove, will without all doubt be woonderfullie inflamed to louelove God againe.

23 It is alſo profitable vntounto vsus, that our ſaluation ſhould not depend of our works. For we oftentimes wauer, and in liuing vprightlie are not conſtant. Doubtles, if we ſhould put confidence in our owne ſtrength, we ſhould vtterlie deſpaire: but if we beléeue, that our ſaluation abideth in God, fixed and aſſured for Chriſt ſake, we cannot but be of good comfort. Further, if predeſtination ſhould come vntounto vsus by our works foreſéene, the beginning of our ſaluation ſhould be of our ſelues; againſt which opinion, the ſcriptures euerie-where crie out: for that were to raiſe vp an idoll in our ſelues. Moreouer, the iuſtice of God ſhould then hauehave néed of the externall rule of our works. But Chriſt ſaith; Ye hauehave not choſen me, Iohn. 15, 16.John 15:16but I hauehave choſen you. Neither is that conſideration in God, which is in men, The ſame conſideration is not of Gods choiſe that is of mans choiſe.when they begin to fauour a man, or to louelove a fréend: for men are mooued by excellent gifts, wherewith they ſée a man adorned; but God can find nothing good in vsus, which firſt procéedeth not from him. And Cyprian ſaith (as Auguſtine oftentimes citeth him) that we therefore can not glorie, for that we hauehave nothing that is our owne: and therefore Auguſtine concludeth, that we ought not to part ſtakes betwéene God and vsus, to giuegive one part to him, and to kéepe another vntounto our ſelues, to obteine ſaluation: Touching ſaluation the whole muſt be aſcribed vntounto God.for all wholie is without doubt to be aſcribed vntounto him. The Apoſtle, when he writeth of predeſtination, hath alwaies this end before him, to confirme our confidence, and eſpeciallie in afflictions; out of which he ſaith that God will deliuer vsus. If predeſtination ſhould depend of works, it wold make vsus not to hope, but to deſpaire.But if the reaſon of Gods purpoſe ſhould be referred vntounto our works, as vntounto cauſes, then could we by no meanes conceiue anie ſuch confidence: for we oftentimes fall, and the righteouſnes of our works is ſo ſmall, as it can not ſtand before the iudgement ſeate of God. And that the Apoſtle, for this cauſe chéefelie made mention of predeſtination, we may vnderſtand by the eight chapter of the Epiſtle to the Romanes. Rom. 8, 1. and 8, &c.Rom 8:1Rom 8:8For when he deſcribed the effects of iuſtification, amongſt other things he ſaith, that we by it hauehave obteined the adoption of children, and that we are mooued by the ſpirit of God, as the ſons of God; and therefore with a valiant mind we ſuffer aduerſities: and for that cauſe euerie creature groneth, and earneſtlie deſireth, that we at the length be deliuered; and the ſpirit it ſelfe maketh interceſſion for vsus. And at the laſt he addeth; Ibidem. 27.That vntounto them that louelove God, all things worke to good. And who they be, that louelove God, he ſtraightwaie declareth; Which are called (ſaith he) according to purpoſe. Theſe will Paule make ſecure, that they ſhould not thinke, that they are hindered, when they are exerciſed with aduerſities: bicauſe they are foreknowne, predeſtinated, called, and iuſtified. And that he had a reſpect vntounto this ſecuritie, thoſe things declare, which follow; If God be on our ſide, who ſhall be againſt vsus? Who ſhall accuſe againſt the elect of God? Firſt by this method is gathered, In which words of Paule the aduerſaries are deceiued.that the aduerſaries erre much, ſuppoſing that by this place they may infer, that predeſtination commeth of works foreſéene: for Paule, before that gradation, wrote theſe words; To them that louelove God, all things worke to good: as though foreknowledge and predeſtination, whereof he afterward maketh mention, ſhould depend of that ſentence.

And to this ſenſe they cite that of the Prouerbs of Salomon; I louelove them that louelove me. A place of Salomon cited by the aduerſaries. Prou. 8, 17. The louelove of God ſpringeth not of our louelove, but contrariwiſe.Prov 8:17Neither conſider they (as we hauehave ſaid) that Paule in this place, intendeth to declare, who they are, vntounto whom it is giuen to louelove God, and to whom all things worke to good. And thoſe (he ſaith) are they, which by predeſtination are choſen of God. And as touching Salomon, we alſo confeſſe, that thoſe which louelove God, are againe loued of him. But this is now in queſtion, whether the louelove of God, whereby he imbraceth vsus, doo ſpring or growe from our louelove? This p. 18dooth Iohn by expreſſe words declare in his epiſtle; 1. Ioh. 4, 10.1 John 4:10He hath not (ſaith he) firſt loued vsus, bicauſe we hauehave loued him. The ſecond thing, that we gather of theſe words of Paule is, that the predeſtination of God (if it be of this force, to confirme vsus, touching the good-will and louelove of God towards vsus) cannot depend of our works: for our works are both weake, and of verie ſmall righteouſnes. Againe, this is to be conſidered, that Paule concealed not thoſe cauſes, which might hauehave béene aſſigned; for he expreſſelie ſets downe, that the merciemercy and iuſtice of God may appéere. But when he commeth to the efficient cauſe, he will hauehave vsus ſo fullie to ſtaie our ſelues on the will of God, that he compareth God to a potter, God compared to a potter.and vsus to claie: in which compariſon he ſheweth, that there is nothing which we ought further to inquire.

I knowe that the aduerſaries ſaie, that that compariſon is brought onlie to repreſſe the malepertnes of the demander: not that the matter on both parts is ſo indéed, for that God electeth men by works foreſéene. But if it ſo be, how then by this ſimilitude ſhall the mouth of murmurers be ſtopped? For they will ſaie, If the iuſtice of God require this, that election be of works foreſéene, what néeded Paule to ſay; Before they had doone good or euill, Rom. 9, 11.Rom 9:11it was ſaid, The elder ſhall ſerue the yoonger? Iacob hauehave I loued, & Eſau hauehave I hated. Againe, Not of works, but of him that calleth, that election might abide firme, according to the purpoſe? And whie is this ſimilitude of the potter brought, ſéeing the thing it ſelfe is far otherwiſe; and neither dooth God as a potter, all things after his owne luſt, neither are we as claie vtterly without difference? Doubtles by this their reaſon the malepert queſtioner is not repreſſed: naie rather, there is offered an occaſion of reproch; for that the ſimilitude, which is brought, ſerueth not to the purpoſe.

Epheſ. 1, 11.Eph 1:1124 There is alſo another ſentence of Paule vntounto the Epheſians, whereby this our ſaieng is greatlie confirmed; for when he had ſaid, that We are predeſtinated according to the purpoſe of God, he addeth; By the power whereof he worketh all things, according to the counſell of his will. God worketh according to his owne will, not according to ours. 1. Cor. 1, 26.1 Cor 1:26But if it were ſo, as theſe men imagine, God ſhould not worke all things according to his will, but according to the will of another. For, as we ſhould order our works, ſo ſhould he moderate his election; and that is to be led by another mans will, and not by his owne. This ſelfe thing teſtifieth Paule to the Corinthians, ſaieng; God hath choſen the fooliſh, weake, and vile things of this world, to confound the wiſe, mightie, and noble. Looke brethren (ſaith he) vponupon your calling; Not manie wiſe, not manie mightie, not manie noble. And in the ſelfe-ſame epiſtle, when he had deſcribed the former eſtate of the elect, and had reckoned vp a great manie and gréeuous ſinnes, at the length added; And theſe things were yee, 1. Cor. 6, 11.1 Cor 6:11but yee are waſhed, but yee are ſanctified. And vntounto the Epheſians; Epheſ. 2, 12.Eph 2:12Yee were (ſaith he) once without God, without hope in the world. Theſe things prooue, that the calling and predeſtination of God depend not of our merits. But as Auguſtine writeth vntounto Simplicianus; God ouerhippeth manie philoſophers, men of ſharpe wit, and of notable learning. He hath alſo ouerhipped manie, which if a man hauehave a reſpect vntounto ciuill manners, were innocents, and of life good inough. Neither is this to be maruelled at; for if God to this end predeſtinateth, to make manifeſt the riches of his merciemercy; that is ſooner accompliſhed, The merciemercy of God is more declared, if we be predeſtinated freelie, than if of works. Matt. 9, 9. Luk. 23, 43. Luke. 7, 37 1. Cor. 1, 23.Matt 9:9Luke 23:43Luke 7:371 Cor 1:23if he bring to ſaluation thoſe who both reſiſt more; & by reaſon of their deſarts of life, are further from him, than if he ſhould elect thoſe, whom mans reaſon may iudge more fit.

Hereof it came, that Chriſt gathered the flocke of his diſciples out of ſinners, Publicans, and baſe men: neither diſdained he to call vntounto him, théeues and harlots. In all which men, what conſideration (I beſéech you) was there to be had vntounto merits? Paule alſo writeth vntounto the Corinthians; We preach Chriſt crucified, vntounto the Iewes indeed an offenſe, and vntounto the Greeks fooliſhnes; but vntounto them, that are called, both Iewes and Gentils, Chriſt the power of God, and wiſedome of God. The difference of the beleeuers and of the vnbeleeuers dependeth of vocation.We ſée alſo in this place, wherehence the apoſtle fetcheth the difference, when he affirmeth, that ſome thinke well of Chriſt preached, and ſome ill; for all this he ſaith commeth wholie of calling: for he ſaith; But vntounto the called. As if he ſhould hauehave ſaid; They which are not called, hauehave Chriſt for an offenſe, and for fooliſhnes; but they which are called, doo both folowe him, and alſo imbrace him for the power and wiſedome of God. In the prophets alſo, when God promiſeth that he will deliuer his people, God ſaid not that he would deliuer his people for their works, but for his names ſake. The Iewes were not for their works ſake preferred before the gentils. Acts. 7, 15.Acts 7:15he ſaith not that he will doo it for their works or merits ſake; but I will doo it (ſaith he) for my name ſake. From this reaſon Paule departeth not; for he ſheweth, that God by predeſtination, will make open the riches of his glorie, that all men might knowe how little the Iewes had deſerued this election of God; that the nations being ouerhipped, they alone ſhould be counted for the people of God. Which thing Steuen expoundeth in the Acts of the apoſtles, when he ſaith; that They had euer reſiſted God, and had bin alwaies ſtiffe-necked. What good works then did God ſée in them, to prefer that nation before all other nations? Ezechiel notablie deſcribeth, how God looked vponupon the people of the Iewes at the beginning; Ezec. 16, 3.Ezek 16:3namelie, as vponupon a naked damſell, and on euerie ſide p. 19polluted, and ſhamefullie berolled in bloud; I paſſed by (ſaith the Lord) and when I ſawe thee in that caſe, I had compaſſion of thee.

What muſt be doone in iudging of controuerſies.25 Further, let vsus remember what is the ſcope of the apoſtle in the epiſtle to the Romans: for if we will iudge vprightlie of controuerſies, we muſt not caſt our eie off from the ſcope. The indeuour of the apoſtle was, that he might by all maner of meanes commend the grace of Chriſt. And this purpoſe can nothing more hinder, than to affirme, that the predeſtination of God; that is, the head and fountaine of grace, commeth of the works of men. And if it be counted a fault in Orators, if in their oration they perchance reherſe things which would much hinder the cauſe that they tooke in hand; how can we ſuſpect that the holie Ghoſt perſiſteth not in that which he began, but ſpeaketh things ſtrange from that which he purpoſed? Neither can we make anie other reaſon of the members, than of the head, which is Chriſt Ieſus. The ſonne of God did freelie take vponupon him the humane nature.Séeing therfore that no man can doubt, but that the ſonne of God did fréelie take vponupon him mans nature; (for if the queſtion ſhuld be aſked, why rather he, than anie other man, tooke fleſh of the virgin Marie? There can no other reaſon be giuen, but that it ſo pleaſed him. For as touching works, anie other man, borne of anie other virgin, might hauehave had them, no leſſe than he which was borne of Marie. For whoſoeuer had had the Godhead, as Chriſt had; trulie he ſhould hauehave doone the ſelfe-ſame works which Chriſt did.) Séeing therefore that that humanitie was taken of the ſonne of God fréelie, and of the pure and méere merciemercy of God: euen after the ſelfe-ſame maner, whoſoeuer are the members of Chriſt, As iuſtification is not of works, ſo likewiſe is not predeſtination.are choſen fréelie, and without anie merits of works. Finallie, all thoſe reaſons, which prooue, that iuſtification conſiſteth not of works; the ſame alſo prooue, that predeſtination dependeth not of works.

Now reſteth to declare, whether Chriſt and his death, may be ſaid to be the cauſe of predeſtination. Here we anſwer, that Chriſt and his death is the principall and chéefe effect of predeſtination. Chriſt and his death is the principall effect of predeſtination.For amongſt thoſe things, which are of God giuen vntounto the elect, is Chriſt himſelfe, & the fruit of his death. For whatſoeuer is giuen vntounto vsus by this waie, and by this conduit, as it were, is deriued vntounto vsus from God. And forſomuch as it is certeine, that the effects of predeſtination may ſo be cōpared togither, Chriſt as touching his humane nature and death is not the cauſe of predeſtination.as one may be the cauſe of the other; but vntounto none of them agréeth to be the beginning of predeſtination: therefore we denie, that Chriſt, as touching his humanitie or death, is the cauſe of our predeſtination, although he be the beginning and cauſe of all good things, which come vntounto vsus by the purpoſe of God.

26 I am not ignorant, that there hauehave béene ſome, Sentences of manie of the fathers agree not togither as touching this doctrine.which hauehave gone about to reconcile togither the ſentences of the fathers, with this moſt true doctrine, which we hauehave now by manie reaſons prooued. For they ſaie, that the fathers, when they write that predeſtination is of works foreſéene; by the name of predeſtination, doo not vnderſtand the worke or action of GOD, whereby he electeth or predeſtinateth anie man; but rather the end and certeine meanes: and that as touching them, nothing can let, but that works may be cauſes. For it is without all doubt certeine, that the laſt damnation commeth of works, as the cauſe: and good works ſpring of faith, as from their head or fountaine. I ſée indéed, that the intent of theſe men is not to be diſcommended, which labour to applie the ſentences of the fathers vntounto the truth, as much as is poſſible; but yet that which they auouch to be true, cannot I affirme. For there are certeine ſentences of the fathers ſo hard, that they can by no meanes be drawne to this meaning: It is not true that they ſaie, that all wholie is not of God.for they, to defend the libertie of our will, will not hauehave all things to depend of the predeſtination of God; and of purpoſe ſaie, that all wholie is not of God, but ſomewhat alſo is required of vsus. And they expreſſelie write, that God electeth ſome; It is not true alſo that God electeth, bicauſe of faith foreſeene.for that he foreſawe that they would beléeue. They hauehave alſo here and there manie other ſuch like ſaiengs; ſo that I by no meanes can ſée, how their ſentences can agrée with our doctrine in this point. Howbeit Auguſtine fullie agréeth with it; Ierom alſo diſagréeth not from it, although oftentimes in manie places, he agréeth with Origin and others: but againſt the Pelagians he highlie commendeth the ſentence of Auguſtine touching this matter, and excéedinglie alloweth his writings againſt this hereſie. Séeing therefore that Auguſtine oftentimes vſed this argument againſt the Pelagians, it muſt néeds be, that the ſame verie well pleaſed Ierom now being old. And Cyprian, as we hauehave before ſaid, manifeſtlie writeth, that There is nothing ours: wherefore it followeth of neceſſitie, that it is all of God. But howſoeuer it be, there is no néed, that we ſhould now diſpute much as touching the fathers. As in all other things, which belong vntounto faith; We muſt giuegive ſentence according to the ſcriptures, not according to the fathers.ſo alſo in this queſtion we muſt giuegive ſentence according to the ſcriptures, not according to the fathers. And this ſelfe-ſame thing euen the fathers themſelues required at our hands, which I in alledging of arguments hauehave performed to my power.

27 Amongſt the latter writers, Pighius being forced by the vehemencie of the ſcriptures, granteth vntounto vsus, that works are not cauſes of predeſtination. For he confeſſeth that it conſiſteth fréelie, and of the méere merciemercy of God, p. 20with a reſpect (ſaith he) to works I thinke; If that election be free, why yet is there added a reſpect vntounto works?leaſt he ſhould ſéem to hauehave ſtriuen ſo much in vaine. But if predeſtination be frée, and doo depend of the méere will & merciemercy of God, as the ſcriptures teſtifie; whie durſt this man, of his owne head, imagine this new reſpect of works? For the holie ſcripture, and eſpeciallie Paule, vtterly excludeth works from this matter. But Pighius, the more to bewraie that his lewd deſire of contending, bringeth certeine arguments, which make nothing at all to this matter; That which in the bleſſed virgin, the mother of God, happened (ſaith he) touching election, ought in others alſo to take place; But ſhée was not predeſtinated fréelie, but bicauſe of hir humilitie, for ſhée ſang, Luke. 1, 48.Luke 1:48Bicauſe he hath regarded the humilitie of his handmaiden; Wherfore the ſelfe-ſame thing ought to happen in others. I maruell how this man ſawe not, that there is great difference betwéene foreign: foreign.for foreign, is a vertue, which the Latines call Modeſtia; that is, modeſtie, whereby men hauehave a lowlie moderate opinion of themſelues: the oppoſite to which vertue, is pride, or arrogancie. foreign.But foreign is a vilenes and baſenes, which commeth vntounto men, either by reaſon of pouertie, or by reaſon of baſe bloud; or for other like things.

Wherefore the bleſſed virgin reioiſed, and praiſed God; for that he had aduanced hir to ſo great an honour, Mary ment not that ſhe was elected for any merit of hir owne. The ſong of Marie ſetteth foorth the merciemercy of God and not merits. Ibidem. 50. verſe. 54. verſe. 55. The image of our predeſtination appeereth in Chriſt.whereas ſhe otherwiſe was baſe, obſcure, and vnwoorthie. For ſhe was not (as this man dreameth) a ſetter foorth of hir owne merits, and vertues; to ſaie, that ſhe was therefore elected of God, for that ſhe had deſerued it through hir modeſtie. And if thou diligentlie conſider the courſe of that ſong, thou ſhalt eaſilie ſée, that ſhe aſcribeth all hir good things vntounto God; Thy merciemercy (ſaith ſhe) is from generation to generation: and ſhe addeth; He hath remembred his merciemercy: afterward with merciemercy ſhe ioineth the promiſes; As he ſpake (ſaith ſhe) vntounto Abraham our father. But why ſawe not this good fellowe, that the image of our predeſtination is to be ſet rather in Chriſt, than in the virgin? But Auguſtine ſaith, that The humanitie of Chriſt was predeſtinated, and taken altogither fréelie and vtterlie, without anie reſpect of good works.

A place in the firſt booke of Samuel. 1. Sam. 16. 7.1 Sam 16:728 They obiect alſo vntounto vsus the words of the Lord to Samuel; for he, when he ſhould annoint one of the ſonnes of Iſaie to be king ouer Iſrael, and had firſt brought before him Eliab the eldeſt, the Lord ſaid vntounto him; This is not he whom I hauehave choſen, hauehave no reſpect to the tallnes of ſtature. For men ſee thoſe things which appeere outwardlie, but I behold the harts. Lo, (ſaith Pighius) this place teacheth, that God is mooued by the perfection of the hart, & not by outward properties. But in that hiſtorie is not intreated of the eternall predeſtination of God, whereby he hath elected vsus vntounto perpetuall felicitie; there it is intreated onlie of the exalting of a man vntounto a kingdome. In committing of an office to any man, we muſt hauehave reſpect to the ablenes of the perſon. 1. Tim. 3, 1.1 Tim 3:1Wherein God hath ſet foorth vntounto vsus a notable example, that when we will commit anie office or function vntounto a man, we hauehave chéefelie a reſpect vntounto the abilitie and ſkilfulnes which is required to the execution of that office; according to which doctrine Paule alſo to Timothie ſetteth foorth vntounto vsus, what things are to be required in him, which ſhould be choſen an elder or a biſhop. God himſelfe alſo, in the old teſtament, hath at large deſcribed, of what conditions he ought to be, whom he would hauehave to be appointed a king. VntoUnto which ſenſe Peter alſo ſéemeth to hauehave had reſpect, who, when two were ſet before him, Acts. 1, 23.Acts 1:23of which the one was to be placed in the roome of Iudas, he called vponupon God the ſearcher of harts; for that he onlie knew the mind and heart of him, whom he would hauehave to be choſen. And yet ought we not to thinke, that God findeth in men that hart, which he hath a reſpect vntounto; he rather changeth and maketh méet thoſe whom he will appoint vntounto anie office; God findeth not the hart good in men, but maketh it good,as we knowe he did in Saule, of whom we read, that he was ſo changed, that he became vtterlie another man. For wheras before he was but ſimple and rude, he was afterward able to propheſie amongſt the prophets: which for that it was new and ſtrange, gaue an occaſion of this prouerbe; An example of Saule. Sam. 19, 24.What! Is Saule alſo among the prophets?

Pighius moreouer alledgeth, that of this our doctrine will followe, that men will ſéeke the cauſes of their damnation, not in themſelues, but in God; which is both abſurd and wicked. But let this man conſider, The cauſe of our damnation is not to be ſought for in God.how this may be inferred of our doctrine; for we teach, that euerie man is ſubiect vntounto ſinne, & therefore deſerueth damnation. Neither euer ſaid we vntounto anie man, that he hath not in himſelfe a moſt iuſt cauſe of his damnation; yea, we both are, and alwaies hauehave béene perſuaders of all men, that when they will take in hand anie thing, they take counſell no where elſe, but from the will of God reuealed: that is, out of the holie ſcriptures, and not of the ſecrecie of Gods predeſtination. And yet dooth it not therefore followe, that by this forme of teaching, there is no vſe of the doctrine of predeſtination: for vntounto it muſt we then chéefelie hauehave a reſpect, when we are toſſed with aduerſities; and when, through the verie force of afflictions, we féele that our faith is weakened in vsus. This taught Paule in the eight chapter of the epiſtle to the Romans, verſe. 30.and therefore he added; If God be on our ſide, who ſhall be againſt vsus? Who ſhall ſeparate vsus from the louelove of God? Shall tribulation, or anguiſh? &c. So then this doctrine is not ſo to be left, as p. 21though no man can applie it vntounto himſelfe; it muſt rather diligentlie be kept, till opportunitie ſhall ſerue to vſe it. Neither is it a point of arrogancie, but of the ſpirituall wiſedome, for a man to vſe it to himſelfe, when néed requireth.

29 Moreouer, Pighius falſelie ſaith, that thoſe things, which we ſpeake, are againſt the goodnes of God: as though it ſhould ſéeme vniuſt, that God ſhould elect vntounto himſelfe a certeine few; and in the meane time ouerhip infinite others. No creature is void of the goodnes of God.For this might ſhew (ſaith he) ſome crueltie in God; eſpeciallie if We ſaie that he is offended, before that anie thing is committed againſt him. But it is méete (ſaith he) that the purpoſe of God ſhould be reaſonable; and yet of his iuſtice can no other reaſons be giuen, but onelie the works of them which are predeſtinated: neither can the iuſtice of GOD by anie other meanes be defended. Thoſe things beare indéed a goodlie ſhew, but they further not much to ouerthrowe that, which we hauehave prooued. For firſt, to intreate of the goodnes of God; there is no creature, which can ſéeme to be void of it: for God perpetuallie beſtoweth manie good things, yea euen vponupon the wicked; for He maketh his ſunne to ariſe vponupon the good and vponupon the euill, Matt. 5, 45.Matt 5:45and raineth vponupon the iuſt and vponupon the vniuſt. And although he doo not equallie diſtribute vntounto all men, yet he cannot therfore iuſtlie be accuſed: for Chriſt anſwereth in the Goſpell; Mat. 20, 15. 16.Matt 20:15Matt 20:16May I not doo with mine owne what I will? If Pighius thinke it vnméete, that out of manie, few be choſen; he picks this quarell, not againſt vsus, but againſt God: Manie men are called, but few are choſen. Of manie nations, onlie the Hebrues were choſen by God. Deut. 32, 8. Rom. 9. 27. Though the Iews were manie, yet onlie a remnant of thē were ſaued. In nature things that be moſt pretious are moſt rare. Why God maketh things excellent, to be rare.Deut 32:8Rom 9:27for the ſcriptures manifeſtlie teach, that Manie are called, but few are choſen: and that of manie nations, onlie the people of the Iewes was taken of the Lord to be his particular people; and that euen in that people, although the number of them were ſuch, as might be compared with the ſand of the ſea, yet a remnant onelie ſhould be ſaued. Againſt thoſe teſtimonies ſo manifeſt, how can Pighius contend? Doo we not alſo ſée, that in things naturall, things that be moſt excellent, are alwaies moſt rare? For there is great plentie of common ſtones; but of pretious ſtones there is woonderfull great ſcarſitie: vnprofitable herbs growe euerie where, whereas corne (for the moſt part) is déere. And why God will hauehave it to be thus, he himſelfe beſt knoweth; we may peraduenture ſuppoſe, that he therefore dooth it, that the gifts of God to men might be the more commended. For, we are ſo blockiſh, that we neuer woonder at thoſe things which are cuſtomablie doone. But theſe are nothing but mans coniectures. But foraſmuch as God hath not rendered a reaſon of his counſell, herein I thinke it not our parts to be too curious in ſéeking it.

This onlie will I adde; that God is not onlie good and bountifull towards vsus, but alſo that in him cannot be found ſo much as one ſhew or token of crueltie: What is the nature of crueltie.for this is the nature of crueltie, to reioiſe in the puniſhments of other men, and chéeflie when innocents be afflicted. For to take pleaſure, namelie, for that thou ſéeſt iuſtice exerciſed againſt the wicked, or to be ſorie if thou ſéeſt them to liue happilie, can neither be aſcribed vntounto enuie, nor vntounto crueltie. Ierem. 12, 1. Hab. 1, 13. Pſ. 37, & 73.Jer 12:1Hab 1:13Ps 37For in the prophets, and eſpeciallie in the Pſalmes, we ſée manie ſuch affects: which doubtles perteine vntounto foreign, that is, zeale; A great difference betweene Nemeſis, & crueltie.& not vntounto crueltie or enuie. And although the purpoſe of God be reaſonable, yea, euen reaſon it ſelfe, yet are not the reaſons to be ſought for in thoſe which are elected; for that they lie hidden in the moſt déepe wiſedome of God. Thither dooth Paule call vsus backe, when he crieth out; Rom. 11, 33.Rom 11:33O the depth of the riches of the wiſedome and knowledge of God! How incomprehenſible are his iudgements? And how vnſearchable are his waies? Who hath knowne the mind of the Lord? Or who hath beene his counſeller? Paule by thoſe words teacheth nothing elſe, but that God indéed, by reaſon of his manifold and infinite wiſedome, wanteth not reaſons, but that they are vntounto men vnſearchable; for that they are not by him reuealed. I woonder alſo that Pighius would complaine of violating the iuſtice of God; for that Paule obiecteth vntounto himſelfe, Rom. 9, 19.Rom 9:19and yet changeth not his mind. Neither is it anie maruell; for as Paule himſelfe teſtifieth, all this whole matter perteineth vntounto merciemercy, and not vntounto iuſtice. Wherein notwithſtanding (as Auguſtine teacheth) we may verie well defend, How the iuſtice of God is to be defended.that God dooth nothing vniuſtlie: for whatſoeuer he giueth vntounto the elect, he giueth it of his owne, and not of another mans; and whatſoeuer he requireth of the reprobate, he iuſtlie and by moſt good right, requireth it. Theſe things had not Pighius obiected vntounto vsus, if he had diligentlie weighed with himſelfe the Antitheſis, which Paule hath put betwéene our works, and the purpoſe of God. For he ſaith; Not of works, but of him that calleth, that election might abide according to the purpoſe.

30 He thinketh alſo that it is abſurd, that the predeſtination of God ſhould be made ſo frée; for by that meanes he ſuppoſeth, that there is laid a neceſſitie vponupon 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, Neceſſitie taketh not awaie the nature of ſinne.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 p. 22is no ſinne. He addeth moreouer, that we cannot auoid, but that we muſt make God an accepter of perſons. Acception of perſons. Looke In Rom 2. 11.Rom 2:11But if he had conſidered, that this fault is then cōmitted, when as we are mooued to diſtribute, or to giuegive iudgement by ſuch circumſtances and conditions, which make nothing at all to the cauſe, he would neuer ſaie thus: for this cannot hauehave 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 vntounto him, that as touching election, he hath not attributed vntounto 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 vntounto felicitie, but alſo vntounto good works; namelie, that we ſhould walke in them, and be made like vntounto 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 hauehave confidence, that they are predeſtinated, labour by holie works to make their calling ſure. By the doctrine of predeſtination is opened a windowe vntounto good works, not vntounto wickednes. The doctrine of the aduerſaries openeth a wide gate vntounto manie euils.And vntounto them by this doctrine, is opened a windowe vntounto modeſtie, vntounto patience in afflictions, vntounto gratitude, and vntounto a ſingular louelove 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 louelove towards God.

31 But theſe men ſaie further, that this maketh verie much againſt vsus; for that nothing can light vnderunder 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 vsus good works, that he miniſtreth vntounto vsus his grace and ſpirit, whereby theſe works are wrought; for thoſe are the grounds of good works: which grounds we hauehave 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 vsus. Wherefore, there is no néed that they ſhould be powred into vsus by anie outward moouer.

And God is ſaid after a ſort to will ſinnes; How God is after a ſort ſaid to will ſinnes.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, Ezec. 33, 11. Looke in 1. Sam. 2, 22 The firſt anſwere.Ezek 33:111 Sam 2:22ſaith 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, Pſal. 115, 3.Ps 115:3which 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 vntounto all men, he hath vntounto all men ſet foorth thoſe things which ſhould be profitable & healthfull, laſtlie, he vponupon 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 hauehave 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, The ſecond anſwere.that that ſentence perteineth not vniuerſallie vntounto all ſinners, but onlie to thoſe which repent. And they are the elect and predeſtinated, vntounto whom, God as according to his purpoſe, he giueth faith and calling, ſo alſo giueth he repentance. And therefore, p. 23whether 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; verſe. 13.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 hauehave 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 vsus: 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. God puniſheth not wickednes againſt his will.And yet was it not his meaning, that God puniſheth wicked facts againſt his will: for otherwiſe, whoſoeuer be that author vnderunder the name of Salomon, he ſhould be againſt the true Salomon. For he in his Prouerbs, vnderunder the perſon of wiſedome thus writeth of the vngodlie and vnbeléeuers; Prou. 1, 26.Prov 1:26I alſo laugh in your deſtruction. In which words is declared, that God with this laughing, that is, with a chéerfull mind, adminiſtreth iuſtice.

verſe. 11.As touching the words of Eccleſiaſticus, which are written in the fiftéene chapter, that No man ought to ſaie of GOD, foreign, that is, Hee hath deceiued mee: in which place the Latin tranſlation hath, Me implanauit. Vnleſſe we will hauehave that place to be manifeſtlie repugnant with manie other places of the ſcripture, in which God is ſaid to hauehave deceiued the people by falſe prophets, Ezec. 14. 9. 1. Kin. 22, 22. Eſaie. 6, 10.Ezek 14:91 Kgs 22:22Isa 6:10and to hauehave cōmanded that Achab the king ſhould be deceiued, and to hauehave made blind the hart of the people, leaſt they ſhould ſée; we muſt néeds after this maner expound thoſe words: How it muſt be vnderſtood that God deceiueth no man.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. They which are deceiued, are iuſtlie deceiued.The infidelitie alſo, and impietie of the people of Iſrael, cauſed the vengeance of God, and blindnes to come vponupon 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 hauehave in themſelues the cauſe of ſins; that is, a corrupt and naughtie nature. For in that firſt chapter of the booke of Wiſedome, verſe. 14.the generations of the world are ſaid to be good, and not to hauehave in them foreign; that is, A deadlie medicine. This is true indéed, ſo it be vnderſtood of the firſt conſtitution of things, Our nature as it was inſtituted was without corruption.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; Matt. 26, 24.Matt 26:24Wo be vntounto that man, it had beene better for him neuer to hauehave 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 vsus, ought rather and more gladlie either to hauehave 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, Whether it had beene better that Iudas had neuer been borne.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 vponupon him, both the iuſtice and power of GOD appéered the more plainlie.

And it is vaine, that they ſaie, No man can gather out of the ſcriptures anie effectuall arguments that he is a reprobate.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, The example of Francis Spiera.that God had impoſed this euill vponupon 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 hauehave a good hope in Chriſt, and his death. And he would ſaie, that theſe things ſerued well to be ſpoken vntounto others, but vntounto 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.

p. 24God 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: The godlie ſuſpect not that they belong to the reprobate, and why?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 hauehave 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 vntounto 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 vnderunder it as a meane vntounto eternall condemnation. But theſe things ſhew, Pighius vnderſtood not our meaning. Originall ſinne went not before predeſtination. How ſinnes fall vnderunder reprobatiō.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 vnderunder 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 hauehave 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 vnderunder 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 vnderunder 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 hauehave merciemercy on thoſe whom he loued, and not to hauehave merciemercy on others whom he loued not: ſo that if they, which want that merciemercy, which is beſtowed vponupon others, doo lead their life in originall ſinne; and when they are come to age, and to the vſe of reaſon, doo adde vntounto 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 vponupon their owne faults, but vponupon God. Wherfore originall ſinne goeth before the birth of all men, ſo that thou hauehave a reſpect vntounto euerie particular man: Originall ſinne goeth before eueryevery mens damnation.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 hauehave 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, A fond imagination of Pighius.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 hauehave fruition of togither with him, and that without anie difference; and ouer them he would hauehave Chriſt to be the head, whom he thinketh alſo ſhould hauehave 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 vntounto ſaluation, that is, vntounto the p. 25end, 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 hauehave 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 giuegive thanks vntounto 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 vntounto God, that he in the firſt ſigne decréed thoſe things, which ſhould not hauehave ſucceſſe; namelie, that all men ſhould enioie felicitie? It is the point of a wiſe man, I will not ſaie of God, God apointeth not thoſe things which ſhall hauehave no ſucceſſe.to decrée or will thoſe things, which ſhall take no effect. Let him alſo bring foorth ſome oracles of God, to declare vntounto vsus, that the ſonne of God ſhould hauehave taken vponupon 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 vntounto vsus, that he was giuen for our redemption, and for the remiſſion of ſinnes: which alſo might hauehave 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 vntounto vsus, that we might hauehave a remedie of our fals; of all which fals originall ſinne is the head and principall: and he had not taken vponupon him humane fleſh, Chriſt had not come, vnles ſinne had bene committed.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, Infants periſh vnles they be renewed by the mediator.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 hauehave 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 merciemercy. For Paule writeth alike of Eſau and Iacob; Rom. 9. 11.Rom 9:11Before they had done anie good or euill, it was ſaid; The elder ſhall ſerue the yonger; Iacob hauehave I loued, but Eſau hauehave I hated, that it ſhould not bee of works, but of him that calleth. And Pighius laboureth in vaine, to hauehave this ſentence of Paule vnderſtood of one of them onelie; ſéeing the apoſtle ioined them both togither, vnderunder one and the ſelfe-ſame condition. Which hée more manifeſtlie afterward declareth, ſaieng; Ibm. ver. 18.Hee hath merciemercy on whom he will, & whom he will he hardeneth. Further, If ſin were the true cauſe of reprobation, none ſhould be elected.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 vntounto Simplicianus.

37 But now we will entreate of the third article, What the effects of reprobation are.to ſée what are the effects of predeſtination, & of reprobation: & we will be the bréefer, for that thoſe things which ſhall be ſpoken, hauehave much light of that is alreadie ſpoken. The firſt effect therefore of predeſtination is Chriſt himſelfe; Chriſt is the firſt effect of predeſtination.for the elect can hauehave none of the gifts of God, vnleſſe by our Sauiour it be giuen vntounto them. Then alſo let there be put thoſe effectes, which Paule deſcribeth in the 8. verſe. 28.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 hauehave prepared them that we ſhould walke in them. Ephe. 2. 10.Eph 2:10The 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: Rom. 9. 22. & Ephe. 1. 6, The effects of reprobation.Rom 9:22Eph 1:6& 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 p. 26vntounto the firſt man; God from euerlaſting decréed to produce him, The ſtate of the firſt man.that by frée will & certeine grace giuen vntounto him, he might hauehave ſtood, if he would: and God could hauehave giuen vntounto him greater grace, ſo that hée could not hauehave fallen, but he would not. But whether Adam were of the number of the reprobate, Whether y^e firſt man were reprobate or predeſtinate.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 vntounto 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 merciemercy 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 vntounto the Romans; Rom. 1. ver. 24. and 26.Rom 1:24Rom 1:26Manie are ſaid to hauehave 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 hauehave 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 hauehave 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, hauehave 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 hauehave willed it, and not to hauehave 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. Eſaie. 6, 10.Isa 6:10And 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 vntounto euill; afterward iuſtlie and worthilie followeth damnation for ſinnes: and finallie, the declaration of the power and iuſtice of God, God is not alike the cauſe of all the effects of reprobation.is the laſt effect of reprobation, & all theſe things followe reprobation; although God, as we hauehave before declared, is not all alike the cauſe of all theſe things.

38 But becauſe all the benefits of God, which are giuen vntounto the predeſtinate, Looke part 2. place. 3 art 3. and 7.are referred vntounto grace, as to their head & fountaine: therefore let vsus ſée whether that principall effect of Gods predeſtination, be as ſome hauehave 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 vntounto all men, but is giuen vntounto ſome; The grace of God is not ſet forth as common to all men.and vntounto 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; Verſe. 44.No man commeth vntounto me, vnles my father ſhall drawe him. And I woonder that the aduerſaries ſhould ſay, Whether all mē are drawen of Godthat 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, A ſimilitude.which is not endued with reaſon & wit: and yet doth it not therof follow, that though all men hauehave 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; Iohn. 19, 11.John 19:11Thou ſhouldeſt not hauehave power againſt me, vnles it were giuen thee from aboue. Shall we therefore take vponupon vsus to ſaie; that vntounto all men was giuen power againſt Chriſt? And when as it is written; Iohn. 5, 15.John 5:15That 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 p. 27Lord ſaith; Iohn. 6. 53.John 6:53Ye ſhall not hauehave 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 vntounto me, vnles my father drawe him, therof inferre, that all men are drawne vntounto 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: vponupon occaſion whereof Chriſt ſaid; No man commeth vntounto me, vnles my father drawe him: which he ought in no caſe to hauehave ſaid, if he had meant to reprooue onelie them of infidelitie. He ſhould not doubtleſſe hauehave 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; verſe. 37.All that my father giueth me ſhall come vntounto me. Wherfore, if all men were drawne, they ſhould all come vntounto Chriſt. And in the ſame place it is written; verſe. 45.Euerie one which hath heard of my father, and hath learned, commeth vntounto mee. Séeing then manie come not vntounto Chriſt, therby is declared, that manie neither hauehave heard nor learned. verſe. 11.And in the 10. chapter, when Chriſt had ſaid, that He is the ſhepheard, and hath his ſhéepe: verſe. 28.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 vntounto Chriſt.

A cauill.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. A ſimilitude.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. verſe. 29.For Chriſt addeth; The father which gaue them vntounto 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, It is of neceſſitie that the predeſtinate abide.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. Matt. 24, 24Matt 24:24In the ſelfe-ſame 6. chapter of Iohn, Chriſt ſaid; ver. 37, & 44that No man commeth vntounto him, but hee vntounto 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 vntounto me, vnles my father drawe him. And Iohn Baptiſt, as it is written in the 3. chapter of Iohn, Verſe. 27.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; Verſe. 8.The ſpirit breatheth where it will. Which although it be ſpoken of the wind, yet notwithſtanding it is applied vntounto 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; Matt. 11, 27.Matt 11:27No man knoweth the father, but the ſonne, and he to whom the ſonne will reueale him. Wherein we are taught, The reuealing of Chriſt is not common to all men.that the reuealing of Chriſt is not giuen vntounto all men. Which thing Chriſt in the ſame Euangeliſt declared, when turning him vntounto the father, he ſaid; Ibid. ver. 25.I giuegive 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 vntounto babes. There alſo is declared, that the reuealing of true doctrine is not common vntounto all men. But if thou wilt ſaie, A cauillation.that therefore it is not reuealed vntounto 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; VntoUnto you it is giuen to knowe myſteries, Matt. 13, 11.Matt 13:11but vntounto them it is not giuen. And he ſaid, that hée ſo ſpake vntounto them, that they ſéeing ſhould not ſée, Eſai. 6, 9.Isa 6:9and 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, Rom. 9, 15.Rom 9:15God thus ſpeaking; Exod. 33, 19Exod 33:19I will hauehave merciemercy on whom I will hauehave merciemercy, and will ſhew compaſſion on whom I will ſhew compaſſion. Alſo that which is written of Pharao; Rom. 9, 17.Rom 9:17To this end hauehave I raiſed thee vp, Exod. 9, 16.Exod 9:16that I might ſhew my power in thee. And he ſaith alſo, Rom. 9, 22.Rom 9:22that Some veſſels are made to honour, and ſome to diſhonour. Which words moſt euidentlie declare, that grace is not ſet foorth common vntounto all men.

p. 28Peter alſo in the Actes of the Apoſtles, ſaid vntounto Simon Magus; Acts. 8, 23.Acts 8:23Repent, if peraduenture GOD forgeue vntounto thee this thought. But they ſaie that in this place Peter doubted not, but that grace is common vntounto all men: but he was vncerteine whether Simon would receiue it, and earneſtlie repent. But this ſubtill ſhift nothing helpeth them; Repentance is the gift of God. 2. Timot. 2. 25, and 26.for, as the apoſtle teacheth vsus vntounto 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 giuegive vntounto 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, Mat. 12, 31.Matt 12:31ſome 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 vntounto theſe men, grace is no more offered nor common. Acts. 16, 14.Acts 16:14And in the Acts of the Apoſtles, God is ſaid to hauehave opened the heart of the woman that ſold ſilkes, to giuegive heed vntounto 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; Apoc. 3, 20.Rev 3:20Behold, I ſtand at the doore & knocke, if anie man open vntounto me, &c. For we are ſaid to open, in as much as God worketh that in vsus; for he maketh vsus to open, & it is he which giueth vntounto vsus to worke our ſaluation, Phili. 2, 12.as it is ſaid vntounto the Philippians. And in the Goſpell it is manie times written, that Manie are called, Matt. 20, 16, and 22, 14.Matt 20:16Matt 22:14but few are choſen. Paule alſo declareth the libertie of the ſpirit in diſtributing his gifts, when he ſaith vntounto the Corinthians; 1. Cor. 12, 111 Cor 12:11that One and the ſelfe-ſame ſpirit diſtributeth vntounto 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 vntounto the grace, whereby we are renewed vntounto ſaluation, ſéeing God is alike frée in the one and the other.

40 Laſtlie, whileſt theſe men thus make grace common vntounto all men, Grace is not to be put as nature.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 vntounto them. Which in no caſe agréeth with the holie ſcriptures; 2. Cor. 3, 5.2 Cor 3:5for Paule ſaith, that We are not able to thinke anie thing of our ſelues, and that all our ſufficiencie is of God. And vntounto the Philippians he writeth, Phil. 2, 13.Phil 2:13that God worketh in vsus, both to will and to performe, according to his good will. And vntounto the Corinthians, when hée had ſaid that he had labored much, 1. Co. 15, 101 Cor 15:10he added; Not I, but the grace of God which is in me. To the Romans he writeth; It is not in our power to receiue grace offered. Rom. 9, 16.Rom 9:16It is not of him that willeth, nor of him that runneth, but of God that hath merciemercy. 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 vsus to will, vnleſſe God aid vsus with his grace: for by that meanes he might contrariwiſe hauehave ſaid, It is not of God that hath merciemercy, but of man that willeth. But the ſenſe is, as it is written vntounto the Philippians; Phil. 2, 13.Phil 2:13that It is God which worketh in vsus to will and to performe; and it is true, that we in vaine, will, vnles God hauehave merciemercy, & help. But who will ſaie, that God in vaine hath merciemercy, if we will not? In Ezechiel the prophet, it is ſaid; that God himſelfe would change our harts, Ezec. 11, 49Ezek 11:49& in ſteed of ſtonie harts, giuegive vsus fleſhie harts. And Dauid in the pſalme ſingeth; Incline my hart, Pſal. 116, 36Ps 116:36ô God vntounto thy teſtimonies; to declare, that it perteineth vntounto God to bow our wils. Which he in another place ment, when he ſaid; Pſal. 51, 10.Ps 51:10A cleane hart create in me, ô God. And in the booke of Wiſdome it is written, that No man can hauehave a chaſt hart, but he vntounto whom God ſhall giuegive it. And Chriſt moſt manifeſtlie taught, Mat. 7, 18.Matt 7:18that 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 vntounto 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, A ſimilitude.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.