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

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

p. 1Looke In Gen. 25, & vponupon the whole 9. chapter to the Rom. and In 11, verſ. 8, &c.Gen 25LEaſt in diſputing our talke might ſtraie too farre, which might eaſilie come to paſſe, in ſo large a féeld of Gods predeſtination, the tract wherof is verie intricate, all that we mind to ſaie, wée will diuide into foure principall points; that is to wit, A diuiſion of the queſtion.I will firſt diligentlie ſearch out the nature and definition thereof. Secondlie, what are the cauſes of it; for nothing can perfectlie be knowne, which is not knowne by cauſes. Thirdlie, what are the effects, which predeſtination bringeth foorth in men; for there are manie things, which by their effects are moſt plainlie vnderſtood and perceiued. Laſtlie, whether the power or force thereof be ſuch, that it bringeth vntounto men neceſſitie; and whether it either taketh awaie, or hindereth the libertie of the will of man; and whether it may be altered or changed. Theſe parts being diligentlie diſcuſſed, we will then make an end of this diſcourſe. And yet will I not promiſe of this matter to ſpeake all that were to be ſpoken; for there are infinite things, which come to their mind that conſider of this matter: onelie thoſe things will I touch at this preſent, which ſhall ſéeme moſt neceſſarie, and are in greateſt controuerſie; which being ſo compacted, it ſhall not be hard for others, to gather elſe-where to themſelues much more matter. But before we go to the definition of predeſtination, I am to diſpatch two matters. The one is, Whether it ſtand with true pietie to diſpute of predeſtination.whether it ſtand with true chriſtian religion, either to diſpute or to preach of predeſtination; leaſt that if it be not lawfull, we ſhould ſéeme to doo wickedlie. The other, foraſmuch as the Logicians teach, that the queſtion, whether a thing be or no, naturallie goeth before that queſtion, whereby is demanded, what a thing is; that we breake not that order, let vsus firſt conſider, whether there be anie predeſtination or no; to the end we may afterward the more ſafelie define it.

As touching the former queſtion, this is to be v…rſtood; that there are ſundrie elections of God. For there are ſome, The elections of God are diuerſe.which ſerue for the executing of ſome certeine office, as to a kingdom, or to an apoſtleſhip: and others there are, vntounto eternall life. And theſe elections are ſometimes ſeparated aſunder; for it happeneth oftentimes that he which is choſen vntounto a kingdome, is not ſtraitwaie choſen vntounto eternall life: which alſo happeneth of the apoſtleſhip, as in Iudas. Howbeit, Iohn. 6, 70.John 6:70ſometimes they are ioined togither; ſo that whereas wée ſpeake of temporall election, wée may alſo vnderſtand that the ſame is ment of the eternall. And after this ſort Paule ſaith; Gal. 1, 15.Gal 1:15that he was called to be an apoſtle, and ſeuered p. 2from his mothers wombe, namelie to the apoſtleſhip, and preaching of the goſpell: and yet togither therewithall he vnderſtandeth, that he was predeſtinate to eternall ſaluation. Chriſt alſo ſaid, Iohn. 15, 16▪John 15:16that he had choſen his diſciples, to go and to bring foorth fruit, and that their fruit ſhould remaine: and yet togither therewithall, He commandeth them to be of good comfort, Luk. 10, 20.Luke 10:20for that their names were written in heauen. There is therefore, betwéene theſe elections a great difference; and there is alſo betwéene them a great coniunction: ſo that oftentimes the one is taken for the other. So Paule, by his woonderfull wiſedome, tranſferred vntounto ſpirituall things thoſe temporall things, Rom. 9, 10. Gen. 25, 21. Mala, 1, 2.Rom 9:10Gen 25:21which ſéeme to be propheſied of Iacob & Eſau in Geneſis and Malachie.

The reaſons of them which ſaie that predeſtination ſhould not be diſputed of. Proſperus. Hilarius.2 Now, as touching this latter election, I ſée there hauehave béene manie, that hauehave iudged this diſputation is not méet to be touched; whoſe reaſons, Proſperus, and Hilarius biſhop of Orleans, ſometimes diſciple vntounto Auguſtine, doo plainelie declare in the two epiſtles which are prefixed vntounto the bookes of the predeſtination of ſaints; which epiſtles were vponupon this occaſion written, that when Auguſtine writing againſt the Pelagians, touching the grace of Chriſt, had oft in his books vrged manie things of predeſtination; manie of the brethren in France, and not of the meaneſt ſort, were ſore troubled and woonderfullie offended. For they affirmed that by this doctrine, is taken awaie from ſuch as are fallen, an indeuour to riſe againe: and to ſuch as ſtand, is brought a ſlouthfulnes. For that they iudged, that diligence ſhould be in vaine to either part, when as by the predeſtination of God it was alreadie determined of them, that they being reprobate could not be reſtored againe; and that they being elect could by no meanes fall awaie: and yet could not kéepe a conſtant and firme courſe, for as much as they were vncerteine of their predeſtination. Therefore, ſéeing by this doctrine, induſtrie is taken awaie, and onelie a certeine fatall neceſſitie dooth remaine; it is much better that this matter be left vnſpoken of. They adde moreouer, that it is ſuperfluous, to diſpute of that which cannot be comprehended. For it is written; Who hath knowne the mind of the Lord? Eſaie. 4, 13. Rom. 11, 34.Isa 4:13Rom 11:34Or who hath beene his counſeller? So that their iudgements was, that it ſhould be taught, that God of his goodnes would hauehave all men to be ſaued: but in that all men are not ſaued, it hereof commeth, bicauſe all men will not be ſaued, & this (ſaie they) is a ſafe doctrine.

But on the other ſide, this doctrine of predeſtination, taketh awaie all the force and vſe both of preachings, and alſo of admonitions and corrections. For if there be appointed a certeine number of the elect, which can neither be diminiſhed nor increaſed, then ſhall preachers labour in vaine. For if the determination of God be immooueable, then ſhall there be an vnſerchable confuſion betwéene the elect and the reprobate; ſo that none of this ſort can go to the other, nor none of theſe other paſſe ouer to them & ſo in vaine and vnprofitable ſhall be all the labour and trauell of ſuch as are teachers. This doctrine alſo ſéemed vntounto them new; bicauſe the old fathers had written as touching this matter, either nothing at all, or verie little; or elſe intreated of it after another ſort. And for as much as, euen vntounto Auguſtines time, the church had without this doctrine, defended the doctrins of faith againſt heretikes, they alſo could euen then be content to want it: for they affirme, that ſuch as teach this, doo nothing elſe, but call men backe to an vncerteintie of Gods will: which is nothing elſe, but to driue men vntounto deſperation. All theſe things were obiected vntounto Auguſtine; which if they were true, then ſhould we raſhlie, and without aduiſement take in hand the treatiſe of this matter. But the reaſons, The reaſons whereby Auguſtine defended his tretiſes and diſputations of predeſtination.with which Auguſtine defendeth himſelfe, may alſo mainteine our purpoſe: wherefore thoſe things which we intend in this place to ſpeake of, we will bréefelie gather out of two bookes of his; the one wherof is intituled, De bono perſeuerantiae: in which booke, in the 14. 15. and 20. chapters, he confuteth thoſe obiections, which we hauehave now made mention of; the other is intituled, De correptione & gratia; where in the 5. 14. 15. 16. chapters he intreateth of the ſelfe-ſame thing.

3 Firſt of all he maruelleth, Paule doth oftentimes inculcate the doctrine of predeſtination. Rom. 8, 9, 10, 11. Ephe. 1. 2. Tim. 2, 19. Acts. 13, 48. Chriſt, and the Acts of the apoſtles hauehave made mention of it. Iohn. 10, 20. Mat. 20, 16. Matt. 25, 34.Rom 8:9Rom 8:10Rom 8:11Eph 12 Tim 2:19Acts 13:48John 10:20Matt 20:16Matt 25:34that thoſe men ſhould thinke, that the doctrine of predeſtination ſhould ſubuert the profit and commodities of preaching; eſpeciallie, ſéeing Paule the teacher of the gentils, and preacher of the whole world, dooth in his epiſtles, both oftentimes, and alſo plainelie and purpoſelie vrge that doctrine; as in the epiſtle vntounto the Romans, vntounto the Epheſians, and vntounto Timothie; yea and he ſaith, that Luke alſo in the Acts of the apoſtles, and Chriſt himſelfe in his ſermons maketh mention thereof. For Chriſt ſaith: Whom my father hath giuen me, thoſe can no man take out of my hand; and, that Manie are called, and few are elected. And in the laſt day he ſaith, that He will anſwer vntounto the godlie, Come ye bleſſed of my father, poſſeſſe yee the kingdome, which was prepared for you from the beginning of the world. And, Matt. 11, 25.Matt 11:25He giueth thanks vntounto the father, for that he had hidden thoſe things from the wiſe men, & reueled them vntounto babes; bicauſe it was his pleaſure ſo to doo. In another place alſo; Iohn. 13, 18.John 13:18I knowe (ſaith he) whom I hauehave choſen. Againe; Ye hauehave not choſen me, Iohn. 15, 16.John 15:16but I hauehave p. 3choſen you. And if Chriſt and the apoſtles, hauehave in their ſermons oftentimes made mention hereof; This doctrine is not againſt the fruit of preaching.no man (ſaith he) ought to doubt, that this doctrine is againſt the fruit and commoditie of preaching. He affirmeth alſo, that It followeth not, that although our will, ſaluation, and good works, Saluation and good works depend of God, and yet we muſt not caſt awaie all care of liuing well. Phil. 2, 13. Philip. 1, 6.Phil 2:13Phil 1:6depend of the will and appointment of God; therefore we ſhould caſt awaie all our diligence, endeuour, and care. For Paule, when he had ſaid, that God worketh in vsus both to will and to performe; yet ceaſed not to giuegive good counſell. And when he had written vntounto the Philippians, that God who had begun in them, would accompliſh the worke, which he had begun, that they might be blameleſſe in the daie of the Lord; in which words he attributeth vntounto God both the beginning and ſucceſſe of good works: yet in the ſelfe-ſame epiſtle, he woonderfullie exhorteth them vntounto holines.

Chriſt alſo commanded his apoſtles to beléeue, and yet on the other ſide he ſaith; Iohn. 14, 1. Iohn. 6, 44.John 14that No man can com vntounto him, but he whom the father ſhall drawe. Matt. 13, 9.Matt 13:9He alſo ſaith; He which hath eares to heare, let him heare. And yet God ſaith in the ſcriptures, Deut. 30, 6.Deut 30:6that He would giuegive them an hart from aboue to vnderſtand, eies to ſee, & eares to heare. Wherefore theſe things are not repugnant one to the other; namelie, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at Gods hands onelie; and that we alſo muſt put our care and endeuor to liue vprightlie and godlie: for as we hauehave before ſaid, the holie ſcriptures teach both. Moreouer, As well the fore-knowlege of God as predeſtination is certeine.if for this cauſe, we ſhould denie predeſtination, ſéeing after the ſelfe-ſame maner, the fore-knowledge of God is certeine, and can not be deceiued; ſhall we therefore denie, that God fore-knoweth all things, if peraduenture there be ſome which may be offended with this doctrine? An example brought by Auguſtine.And in his booke De bono perſeuerantiae, the 15. chapter, he bringeth an example which happened in his time. He ſaith, that in the ſame monaſterie that he was in, was a certeine man of a looſe life, who when he was admoniſhed of his fault, was accuſtomed to ſaie; Such a one ſhall I be, as God hath fore-knowne me. And when he ſo ſpake (ſaith Auguſtine) he ſpake indéed the truth; but although his iudgement was true, yet became he euerie daie woorſe & woorſe: at the laſt alſo he ſaith, that he returned to his old vomit; howbeit (ſaith he) what maner of one he ſhall in time to come be, God onelie knoweth. Though this man abuſed the truth, A thing is not made euill, by the abuſe thereof.yet will not therefore anie godlie man denie, that God fore-knoweth all things. And that this fore-knowledge of God, is no let vntounto good works, Chriſt declared, when he commanded his diſciples to praie, Matth. 6, 9.Matt 6:9when as yet in the meane time, he plainlie told them, Ibidem. 32.that God knew right well what they had néed of. So then, The fore-knowledge of GOD ought not to call vsus backe from the indeuor of praieng.fore-knowledge of God dooth not call vsus backe from deſire to praie: for the things profitable and neceſſarie, which God hath decréed to giuegive vsus, he hath decréed to giuegive them by this meane.

They alſo are deceiued, which thinke that this doctrine is an vnprofitable doctrine; yea, their ſight is but ſmall, and they vnderſtand not the profite thereof. VntoUnto the godlie it is verie profitable, to the end they ſhould not put anie confidence, either in themſelues, or in anie other men; but ſhould fixe all their whole hart and confidence in God alone. Which thing vndoubtedlie, none can trulie and from the hart doo, but thoſe which are fullie perſuaded, both that their ſaluation, and alſo their good works depend not vponupon themſelues, but of God. No, We cannot acknowlege the gifts of God, without wee knowe frō whence they ſpring.we cannot acknowledge the gifts of God, except we vnderſtand from what fountaine they ſpring. But that fountaine is the frée purpoſe, and merciemercy of God, giuen vntounto them, whom he hath elected before the conſtitution of the world. He which ſéeth not this, ſéeth not the goodnes of God towards him. By this doctrine may men be brought, What that fountaine is.not to glorie in themſelues; but in the Lord: which they cannot doo, that aſcribe vntounto their owne frée will that little, whatſoeuer it be; for the which they ſaie they are choſen of God: for they hauehave in themſelues whereof to glorie. Ouer this, the ſcriptures will hauehave vsus to be mortified, and to behaue our ſelues lowelie; which thing, nothing more eaſilie bringeth to paſſe, than dooth this doctrine. The certeintie alſo of ſaluation, which we defend, is by no other means made more manifeſt. And in the latter epiſtle to the Theſſalonians, 2. Theſ. 2, 132 Thess 2:13Paule willeth vsus for this cauſe, to giuegive thanks vntounto GOD, We are willed to giuegive thanks for our election.that we are elected of God: but this can we not doo, vnleſſe this alſo be wholie made plaine and knowne vntounto vsus. Neither without this doctrine can the grace of God be ſufficientlie defended againſt the Pelagians; for they taught, that the election of God commeth by our merits. Predeſtination confirmeth the doctrine of iuſtification. It is no new doctrine, ſeeing it is ſet foorth in the holie ſcriptures. Hereſies the cauſe why doctrines were the more diligentlie ſearched out.Frée iuſtification alſo ſhould periſh, except we be rightlie taught of predeſtination. Séeing therefore this doctrine, being ſoundlie vnderſtood, is vntounto ſo manie things ſo profitable, no man ought to count it vnfruitfull: and ſithence it is ſet foorth in the holie ſcriptures, it cannot vndoubtedlie be called a new doctrine.

4 But if the fathers, before Auguſtines time, hauehave not ſo diligentlie ſpoken of it, it ought not to be maruelled at: for the occaſions wherefore doctrines were the more diligentlie diſcuſſed, and ſearched out, were new hereſies which often ſproong vp in the church. And for that before Pelagius time, no man had ſpoken againſt the grace of God; there was no néed, that anie man ſhould defend it: but when there aroſe vp a new p. 4error, it was neceſſarie, that this doctrine ſhould the more diligentlie be examined. And yet did not the fathers, which were before Auguſtine, alwaies leaue this thing vnſpoken of. The Fathers before Auguſtines time taught this doctrine.For Auguſtine himſelfe prooueth that, in the 19. chapter of his booke De bono perſeuerantiae. Ambroſe vponupon Luke ſaith, that God could, if he would, of vndeuout perſons make deuout. And againe he ſaith, that God calleth them, whom he vouchſafeth; and whom he will, he maketh religious. Theſe things writeth he vponupon that place, wherein it is written, that the Samaritans would not receiue Chriſt. He citeth alſo Gregorius Nazianzenus, who ſaith; that God granteth that the faithfull both beléeue the bleſſed trinitie, and alſo confeſſe it. But whereas they quarell that this doctrine is verie obſcure, and cannot be vnderſtood; but rather bringeth men to be vncerteine of the will of God, he anſwereth; that indéed it is an obſcurenes vnſerchable, How predeſtination is obſcure and how not obſcure.if anie man go about to ſéeke out reaſons of the iudgements of God, why (other men being reiected) this or that man is choſen. But if ſo much be taught of predeſtination, as the holie ſcriptures doo ſet foorth vntounto vsus; thoſe things are not ſo obſcure, but that they might be manifeſt inough vntounto our faith.

When we will do anie thing, we muſt not hauehave an eie to predeſtination, but to the ſcripture. The certeine number of the elect hindreth not preaching.Neither counſell we, that when a man dooth anie thing, he ſhould deliberate with himſelfe of predeſtination; but rather refer himſelfe vntounto the will of God, expreſſed in the ſcriptures: and that euerie one alſo ought to hauehave a truſt, that by predeſtination he is not excluded. Neither is this anie let to preaching, that the number of the elect (as it is in verie déed) is certeine and vnmooueable. For by preaching, we go not about to tranſlate men from the number of the reprobate, into the number of the elect: but that they which perteine to the elect, might by the miniſterie of the word be brought vntounto their appointed end: which ſelfe-ſame miniſterie, as vntounto the one it is profitable, ſo vntounto the other it bringeth deſtruction, and taketh awaie from them all manner of excuſe. But whether predeſtination and election vntounto ſaluation, may be ſa… to perteine vntounto all men; ſo that God Will hauehave all men to be ſaued, we will afterward in his due place ſpeake of. Howbeit in the meane time Auguſtine willeth vsus not to conceale the truth touching predeſtination; bicauſe there vponupon hangeth danger, leaſt by miſ-vnderſtanding thereof, corrupt doctrine might be confirmed. Neither are thoſe, which are of capacitie, to be defrauded, for their ſakes which are not able to atteine vntounto it.

Manie conſolations by this doctrine of predeſtinatiō; It muſt be ſet foorth to all, but not all after one ſort. Auguſtine bringeth an argument of the like.And foraſmuch as out of this doctrine, manie conſolations may be had, it is indifferentlie to be ſet foorth, both to the learned, and to the vnlearned; although not alwaies after one maner. For, vntounto ſome, milke is méete; and vntounto other ſome, ſtrong meate. And this ſelfe-ſame thing may ſo aptlie be intreated of, that it may ſatiſfie both the learned and vnlearned. Which Auguſtine himſelfe did wiſelie accompliſh, who not onlie diſputed of this matter againſt the Pelagians verie ſharplie; but alſo in his homilies and familiar ſermons plainelie and expreſſelie handled the ſelfe-ſame thing vntounto the people; What (ſaith he) is more profound than the ſaieng of Iohn; In the beginning was the word? Iohn. 1, 1. Iohn. 14.John 1Or than this other; The word became fleſh? In which ſentences manie may fall, and perniciouſlie erre; and yet notwithſtanding, we muſt not ceaſe to ſet it foorth both to the learned, and vnlearned; but yet vſing therein a ſundrie kind of ſpeach. What things are to be taken heed of in preaching of predeſtination.We ought not ſo to preach predeſtination vntounto the people of God, as to ſaie; Whether thou dooeſt this, or dooeſt it not, thou canſt not alter the determination of God: and if thou be elect, whatſoeuer thou dooeſt, thou canſt not be remooued from ſaluation: for theſe ſpeaches eaſilie hurt weake and vnlearned men. It is the part of an vnſkilfull or rather malicious phyſician, ſo fooliſhlie and vnaptlie to applie a medicine, which is otherwiſe good, A ſimilitude.that it may be hurtfull vntounto health.

But to ſet foorth this doctrine profitablie, and with fruit; the ends and commodities which we hauehave before ſpoken of, ought to be regarded. With what dexteritie predeſtination is to be intreated of.And let all our ſpéech be directed to this, namely that they, which are of Chriſt, ought not to put confidence in their owne power and ſtrength, but in God; and that they ought to acknowledge his gifts, and to glorie in God, and not in themſelues, and to hauehave féeling of the grace & merciemercy that is giuen them, and that they are fréelie iuſtified by Chriſt. Let them vnderſtand alſo, that they are predeſtinate, to be made like vntounto the image of the Sonne of God, into the adoption of children, & to walke in good works; laſtlie, to teſtifie to them the aſſurance of Gods good-will towards them. Further, A ſimilitude.euerie thing hath his eares or handels, whereby a man may moſt aptlie hold it; which if it ſhould be taken by anie other waie, or part, will either fall from the hand, or elſe hurt him that taketh it. This hauehave we gathered out of thoſe bookes of Auguſtine, which we before cited; wherein he anſwereth to the obiections of Hilarius and Proſperus.

5 Now reſt two doubts to be diſſolued; firſt, that they ſaie, that we appoint a certeine fatall neceſſitie; ſecondlie, that they thinke that men by this meanes are brought to deſperation. Whether by this doctrine be confirmed a fatall neceſſitie.As touching the firſt, if by fate or deſtinie they vnderſtand a certeine force influent from the ſtars, and an impregnable connexion of cauſes, by which God himſelfe alſo is reſtreined; p. 5we (and that not without iuſt cauſe) will vtterlie renounce the name of fate. But if by that name they vnderſtand the order of cauſes, which is gouerned by the will of GOD, then can not that thing ſéeme to be againſt pietie; although in my iudgement I thinke it beſt, We muſt abſteine from the name of deſtinie, and why.to abſteine from that name, leaſt the vnlearneder ſort ſhould thinke, that we approoue the feinings of the Ethnikes. Of this matter hath Auguſtine excellentlie well written in his fift booke De ciuitate Dei, the eight chapter; Neither by this predeſtination, are the natures of things changed, as touching neceſſitie, and hap; as in the treatiſe of prouidence we hauehave declared: By the effect of predeſtination we are made free.naie rather, by the effect of predeſtination, that is, by grace, we are made frée from ſinne, and made ſeruants vntounto righteouſnes; which ſeruitude is holie, and in the Lord woorthie to be imbraced. By predeſtination our hope is confirmed.And ſo far is it off, that by predeſtination our hope ſhould be broken or diminiſhed, as euen by it, it is moſt ſtronglie confirmed. For Paule in the eight chapter of his epiſtle to the Romans, when he had ſaid; Hope confoundeth not: Rom. 5, 5. & 8, 24, & 27.Rom 5:5Rom 8:24Rom 8:27and had added, that VntoUnto them that louelove God, all things worke to good, confirmeth the ſame by predeſtination. For whom God hath fore-knowne (ſaith he) thoſe hath he predeſtinate: and addeth afterward; Who ſhall ſeparate vsus from the louelove of God? verſe 35.Shall tribulation? Shall anguiſh, &c? And immediatelie; Neither death, ve. 37, & 38.nor life, nor angels, nor principalities, &c. Wherefore we are not by this doctrine driuen to deſperation, but rather much more confirmed in hope, and by it is receiued great comfort. Our ſaluation is more ſafelie committed to God, than to our ſelues.And vndoubtedlie, it is much more ſafe to commit our ſaluation to the care and prouidence of God, than to our owne iudgement. For we, as we are changeable, would euerie daie, and euerie houre, deſtroie our ſelues. But our ſaluation, foraſmuch as it lieth in the hand of God, is moſt ſafe and ſure. And to conclude, The knowlege of predeſtination aduanceth the glorie of God.there is nothing that more aduanceth the glorie of God, than dooth this doctrine: wherefore we ought not to flie from this doctrine of predeſtination. And eſpeciallie, ſéeing it is a certeine part of the Goſpell, which muſt not be receiued in part, This doctrine is a part of the Goſpell.but fullie and wholie; and thus much as touching the firſt part propoſed in the beginning.

6 In the other part we are to conſider, whether there be anie predeſtination; leſt we ſéeme to go about to ſet foorth and define a thing feined and imagined: Neuer anie man openlie denied the predeſtination of God.not that euer anie hauehave béene, which openlie, and of purpoſe, durſt denie the predeſtination of God; but for that there hauehave béene ſome, who hauehave laid ſuch grounds, as thoſe being granted, predeſtination cannot ſtand. Pighius confuted.For ſome ſaie, and amongſt them eſpeciallie Pighius, that In God is neither anie thing paſt, or to come; and therefore, he preſentlie, that is, alwaies predeſtinateth and fore-knoweth. And he ſaith, that We are herein deceiued, that we thinke, that God alreadie, before, and in times paſt, hath predeſtinated ſome. Whereof are gathered manie abſurdities; VntoUnto God (ſaith he) all things are preſent, therefore he alwaies fore-knoweth, and predeſtinateth: and therevpon inferreth, that it lieth in euerie man to be fore-knowne of God, what maner of one he is; and that it is in our power to be predeſtinate, to be euen ſuch as we our ſelues will be. But this ſaieng ſtraieth far from the truth: Although in God be no courſes of times, yet the creatures which are predeſtinate before they begin to be, want not a beginning.for although in God, there be no courſes of times, neither with him is anie thing paſt, or to come; yet that creature, whom God fore-knoweth and predeſtinateth, is not without beginning. Wherefore, ſéeing it is not coeternall with God the Creator, it followeth of neceſſitie, that God predeſtinated the ſame, before it was brought foorth: for predeſtination is of the number of thoſe actions of God, which hauehave reſpect to another thing. So as we muſt not flie the eternitie of God; for in it men hauehave no participation with God the Creator.

This may better and plainlier be vnderſtood by the time paſt. Therefore ſaie thus; Certeine men are now dead and gone, but vntounto God all things are preſent; wherefore GOD now predeſtinateth them, and now alſo is it in their power, how to be predeſtinated. Here there is none ſo blockiſh, but that he ſéeth the abſurditie: for they are not now predeſtinated, Dead men are not now predeſtinated, for they are come to their end.ſéeing they are alreadie come to an end; neither lieth it in their power, either that the thing, which they hauehave now receiued be not at all, or how it ought to be. And if their reaſon be ſo weake, touching the time paſt, how can it be firme of the time to come. But leaue we this argument, which neuertheles is moſt ſtrong; and let vsus weigh what the ſcriptures ſaie. Dooth not Paule affirme of thoſe twins; Rom. 9, 11.Rom 9:11Before they were borne, or had doone either good or euill, that it was ſaid; The elder ſhall ſerue the yoonger. And to the Epheſians, dooth he not ſaie, that We were predeſtinate before the foundations of the world were laid? Epheſ. 1, 4.Eph 1:4Theſe places and manie other ſuch like, doo moſt manifeſtlie declare, We concludeth that men are predeſtinate before they hauehave their being.that theſe men are predeſtinate before they begin to hauehave their being; which thing he that taketh frō vsus, dooth therewithall take awaie from vsus one great comfort, which we receiue of this, that we knowe that we are predeſtinate of God vntounto glorie, before all eternitie. But let vsus conſider to what end Pighius dooth thus wreſt theſe things; forſooth to this end, to confute this; that our dooings are determined and appointed of God, before they be doone. For then he thinketh, that the fréedome of mans will ſhould periſh, p. 6and men ſhould be left vnderunder neceſſitie. This euill he thinketh may thus be remedied, if we ſaie, Propheſies went before the things to come, and yet were no let to the libertie of men. Iohn. 7, 42. and 10, 35. and 13, 18. Acts. 1, 16.John 7:42John 10:35John 13:18Acts 1:16that God dooth all things preſentlie. But he ſhould hauehave remembred, that in the prophets, and other ſcriptures, many propheſies are read, wherein things were determined and appointed, how they ſhould be doone before they were doone. What ſhall we here ſaie? Shall we thinke that thoſe propheſies went not before thoſe things which were to come? Chriſt ſaith, that It behooueth that the ſcripture ſhould be fulfilled: wherefore theſe fond imaginations are to no purpoſe. Theſe men ſtudie onlie, with their lieng inuentions, to make darke a thing plaine and manifeſt, as the fiſh ſtirreth the mud to hide and ſaue it ſelfe.

7 Pighius alſo goeth on further, and ſaith, that The prouidence of God hath not prefixed vntounto men the time or kind, either of life or death; yea rather (hée ſaith) that there hauehave béene manie, which as touching the prouidence of God, might hauehave liued longer, if they had not either by negligence, or intemperancie ſhortened their life. For if theſe things were ſo determinate (ſaith he) a murtherer, when he killeth a man, may be excuſed; bicauſe he hath executed the will of God. When a-murtherer killeth a man, he hath no regard to the wil of God.Verelie I woonder that a man being a diuine, could let ſuch an old wiues tale once come out of his mouth. As though the murtherer, when he ſlaieth a man, hath reſpect to the pleaſing of God. This onlie he regardeth, how he may plaie the théefe, or accompliſh his hatred or enimities: for how could he knowe, that this is the will of God, ſéeing God hath in his lawes commanded the contrarie? Dooth he thinke, that Iudas can be excuſed of his wicked treaſon, bicauſe he had heard the Lord fore-tell his miſchéefous fact? Iohn. 13, 21. Ezod. 4, 21.John 13:21Or ſhall Pharao therfore be excuſed, bicauſe God had fore-told that his hart ſhuld be hardened? We may not excuſe ſinnes by Gods predeſtination.Wherfore it is a fooliſh thing to bring in an excuſe of ſinnes, by reaſon of the determination which we affirme to be in God. But Pighius addeth alſo an other argument; If our dooings (ſaith he) ſhould in ſuch ſort be determined by God, then ſhuld all our care, diligence, and indeuour be taken away: for what might it profit (ſaith he) to auoid théeuiſh and dangerous iournies, or ſailings in the winter, or ſurfettings, or vnholſome meats, if both the kind, and time of death, and ſuch other like, be alreadie certeinlie appointed of God?

Here commeth to my mind, that which Origin hath in his ſecond booke againſt Celſus, where he maketh mention of a ſubtill argument toſſed betwéene them which diſputed of fate or deſtinie. A ſubtill argument touching fate.A certeine man gaue counſell to a ſicke man, not to ſend for the phyſician; bicauſe (ſaith he) it is now alreadie appointed by deſtinie, either that thou ſhalt recouer of this diſeaſe, or that thou ſhalt not. If it be thy deſtinie that thou ſhalt recouer, then ſhalt thou not néed the phyſician; if it be not thy deſtinie, the phyſician ſhall nothing helpe thé: wherefore, whether deſtinie hauehave decréed, that thou ſhalt recouer, or not recouer, the phyſician ſhalbe called in vaine. Another by the like argument diſſuaded his fréend from mariage. Thou wilt marie (ſaith he) a wife to beget children; but if it be thy deſtinie to hauehave children, thou ſhalt hauehave them without a wife; if it be not thy deſtinie, then will it thervnto nothing profit thée to marrie a wife: ſo that whatſoeuer deſtinie hath decréed, thou ſhalt in vaine marrie a wife. Thus did they deride and ſcorne fate or deſtinie: for they intended to ſhew, in what abſurdities men ſhould fall, if they would defend fate.

Contrariwiſe, A confutation thereof.they which defended deſtinie thus diſſolued theſe reaſons; and ſhewed, that thoſe reaſons ſhould not trouble men. Wherefore they ſaid, that the ſicke man might thus hauehave made anſwere; Naie rather, if by fate it be appointed that I ſhall recouer, I will ſend for the phyſician, bicauſe he profeſſeth to reſtore health to the ſicke; that by his induſtrie I may attaine vntounto that which deſtinie hath decréed. And that other, which deliberated as touching the marriage of a wife, they imagined thus to anſwer; If it be appointed that I ſhal hauehave children foraſmuch as that can come by no other meanes, but by the coupling of man & woman, I will marrie a wife, that deſtinie may take place. Let Pighius alſo thinke, that theſe anſweres may ſerue againſt him; for him alſo doo the holie ſcriptures openlie reprooue. For vntounto the life of Ezechias were added 15. yéeres, 2. King. 20, 62 Kgs 20:6& to the captiuitie of Babylon were preſcribed 70 yéeres. And Chriſt ſaith, Iere. 25, 11.Jer 25:11that All the heares of our head are numbred; and that Not ſo much as a ſparowe ſhall light vponupon the ground without the will of God.Matt. 10, 30Matt 10:30

8 That alſo is childiſh, which he addeth; Praiers are not in vaine, though the euents of things be defined.namelie, that our praiers ſhould be in vaine, if the euents of things were certeinelie appointed. Of theſe things we hauehave ſpoken in another place; that God hath not onlie decréed, what he will giuegive vntounto vsus; but alſo hath determined meanes, whereby he will hauehave vsus to atteine vntounto them. So Chriſt ſaith, Matt. 6, 32. Ibidem. 9.Matt 6:32that God knoweth what we hauehave need of, and yet neuertheles admoniſheth vsus to praie. This is nothing elſe than to lead awaie a man from the prouidence of GOD: All things concerning the death of Chriſt were certeinlie determined before hand. Iohn. 2, 4.John 2:4for that prouidence is not new, but an eternall diſpoſition of things. VntoUnto the death of Chriſt, both the place, and time, and manner, was preſcribed and reuealed in the foreſaiengs of the prophets; and that it could not otherwiſe come to paſſe, Chriſt himſelfe ſaith; Mine houre is not yet p. 7come. And that which was true in Chriſt, how can it be denied in others? We grant, that in the ſtars are long before ſéene the reaſons and cauſes of winds, ſhowres, tempeſts, fairenes of weather, We muſt not denie vntounto God ſo much as we attribute to the ſtars.and drineſſe; and ſhall we not affirme thoſe cauſes to be in God, who infinitelie comprehendeth more things, than heauen dooth? And the ſcriptures doo not onelie ſpeake manifeſtlie of that which we a little before rehearſed, as touching the twins, that Before they were borne, or had doone good or euill, Rom. 9, 11. & 13, & 15.Rom 9:11Rom 9:13Rom 9:15it was ſaid; The elder ſhall ſerue the yoonger: & Iacob hauehave I loued, but Eſau hauehave I hated: but ſpake it alſo of the time to come; Exo. 33, 19.Exod 33:19I will hauehave merciemercy, on whom I will hauehave merciemercy. Alſo; Not of works, but of him that calleth, that the purpoſe ſhould remaine according to election. And in Deuteronomie it is written; Deut. 4, 37.Deut 4:37He choſe their ſeed after them. VntoUnto Dauid was appointed a poſteritie, Pſal. 82, 37.Ps 82:37euen to the comming of Chriſt; and when he had committed ſin, 2. Sa. 12, 10.2 Sam 12:10it was told him, that The ſword ſhould not depart from his houſe; and that his wiues ſhould openlie be defloured by the néereſt of his bloud. Ierem. 1, 5.Jer 1:5And of Ieremie, it is written; Before that I framed thee in the wombe, I knew thee. Chriſt ſaith, Matt. 24, 24.Matt 24:24that The elect alſo ſhould be deceiued, if it were poſſible: Iohn. 10, 28.John 10:28and, That as manie as were giuen him of his father, no man ſhould be able to plucke out of his hand. And in the Acts, we reade; Acts. 13, 48.Acts 13:48They beleeued, as manie as were ordeined to eternall life.

God alſo is compared with a potter, who vndoubtedlie, before he beginneth to worke, caſteth in his mind what kind of veſſell he will frame. Rom. 8, 28.Rom 8:28And a little before; Whom he fore-knew, thoſe alſo hath he predeſtinate, to bee made like vntounto the image of his ſonne. Predeſtination is ſet in the former place, and afterward followeth the conformitie to the image of the ſonne of God. And in the Acts we reade, that The Iewes tooke Chriſt, Acts 2, 23, and 4, 28.Acts 2:23Acts 4:28and crucified him; according to the fore-knowledge and determinate counſell of God. What néed we anie more teſtimonies? Paule to the Epheſians ſaith, that We were elected before the foundations of the world were laid. Epheſ. 1, 4.Eph 1:4Theſe things ſufficientlie declare, that we are not deceiued, Sufficient proofs that before all eternitie predeſtination went before the creatures.when we teach that the fore-knowledge and predeſtination of God, dooth before all eternitie go before thoſe things, which are fore-knowne and predeſtinate: and that vntounto this determination this is no let, that in Gods action, there is nothing either paſt or to come. By theſe things, which we hauehave brought out of the holie ſcriptures, it is verie manifeſt, that there is a predeſtination of God: Predeſtination proued by reaſons.which will appéere, euen by thoſe things, which we will afterward make mention of. Now in the meane time it ſhall be confirmed by a reaſon, and that ſuch a reaſon, as doubtles in my iudgement, may ſéeme to be a demonſtration. The end wherevnto we are made, far paſſeth nature; for that by our owne power and ſtrength we cannot atteine vntounto it: ſo that we hauehave néed of God, to prepare vsus, and to lead vsus vntounto it. Therefore Paule ſaith to the Corinthians; The eie hath not ſeene, 1. Cor. 2, 9.1 Cor 2:9nor the eare hath not heard, neither hauehave aſcended into the hart of man, the things that God hath prepared for them that louelove him. Wherefore, ſéeing that of neceſſitie, we muſt by God be brought vntounto the end, this cannot be doon by chance, or raſhlie; but by the counſell of God, the which was appointed and determined, euen from before all worlds.

9 Now, ſéeing that there is no let, The definition of predeſtination.but that we may come to the definition of predeſtination, I thinke it beſt to begin with that, which the Logicians call Quid nominis, that is, Quid nominis.what the word ſignifieth. The Grecians call predeſtination foreign, of this verbe foreign, which ſignifieth To determine and appoint before; for foreign is Terminus, that is, A bound or a limit: ſo as the elect are ſeparated aſunder from them that are not elect. The Latins called this Praedestinatio. For to deſtinate, is nothing elſe, but firmelie in mind to determine, and conſtantlie to appoint anie thing, or by ſome firme decrée of the mind to direct a thing to ſome purpoſe. But predeſtination, which we ſpeake of, Predeſtination is taken two maner of waies.may be taken two maner of waies: either as touching the bringing of it to the effect, as that Paule going to Damaſcus was conuerted to Chriſt, and by that meanes ſeparated from the vnbeléeuers: Acts. 9.Acts 9or in reſpect it is with God from eternitie, before men are borne. Of this, Paule writing to the Galathians, ſaith, Galat. 1, 15.Gal 1:15that He was ſet apart to preach the Goſpell, from his mothers wombe, long before he was conuerted. And to the Epheſians alſo he ſaith, that Wee were predeſtinate before the foundations of the world were laid. And to the Romans, Epheſ. 1, 4.Eph 1:4of the twins, he ſaith; Rom. 9, 11.Rom 9:11Before they had doone either good or euill, Iacob hauehave I loued, but Eſau hauehave I hated. And we at this preſent ſpeake of this eternall predeſtination of God: Another diſtinction of predeſtination.wherefore the other is nothing but a declaration of this predeſtination; therefore predeſtination may be taken both commonlie and properlie.

But forſomuch as God dooth all things by an appointed counſell, and nothing by chance or fortune; vndoubtedlie whatſoeuer he createth or dooth, he appointeth it to ſome end or vſe. After this maner, neither the wicked, nor the diuell himſelfe, nor ſinnes, can be excluded from predeſtination: for all theſe things dooth God vſe according to his will. Wherefore Paule calleth wicked men vowed to vtter damnation foreign, that is, The veſſels of God, Rom. 9, 22.Rom 9:22vponupon whom he maketh open his wrath. And Salomon in his p. 8Prouerbs ſaith, Prou. 16, 4.Prov 16:4that God made all things for himſelfe, Exod. 9, 16.Exod 9:16and the wicked man alſo to the euill daie. And of Pharao it is ſaid; Euen to this end hauehave I raiſed thee vp, to ſhew my power in thee. Yea, if predeſtination be thus taken, then ſhall it be common to all things. Neither ſhall this word ſignifie anie thing elſe, than the eternall ordinance of God, touching his creatures, vntounto ſom certeine vſe of his. But the holy ſcriptures doo not much vſe this word; but touching the elect onlie, although in the 4. chap. of the Acts we read; verſe. 28.They aſſembled togither, to doo whatſoeuer thy hand and counſell had predeſtinated to be doone. Which words yet, if they be referred vntounto the death of Chriſt, & vntounto the redemption of mankind, paſſe not the bounds of election to ſaluation. But if they hauehave a reſpect vntounto thoſe alſo, which aſſembled togither againſt the Lord, they comprehend likewiſe the reprobate.

But now let vsus iudge by the ſcriptures, as they for the moſt part vſe to ſpeake. Wherefore the Schoole-diuines alſo affirme, The Schol-men affirme that onelie the elect are predeſtinatethat The elect onlie, and not the reprobate, are predeſtinate. That opinion will we alſo at this preſent follow: not bicauſe of that reaſon, which they bring; for it is a reaſon verie weake, as we ſhall afterward declare in due place: but bicauſe I ſée the ſcriptures ſo ſpeake for the moſt part. Wherefore in this treatiſe, In this treatiſe vnderunder the name of predeſtination are comprehended the ſaints only. What predeſtination ſignifieth. Predeſtination and reprobation quite contrarie.vnderunder the name of predeſtination, we will comprehend the ſaints onlie. And for that cauſe I thinke Auguſtine intituled his booke De praedeſtinatione ſanctorum, that is; Of the predeſtination of ſaints, which ſignifieth the decrée of God, whereby the ſaints are appointed to the communion of ſaluation: and vntounto predeſtination, by Antitheſis or contrarie poſition, is ſet reprobation. Thus far as touching the word.

10 Now, before we come to the true and proper definition, we muſt ſuppoſe certeine things, of which the firſt perteineth to the fore-knowing of God, which (as Paule teſtifieth) is ioined togither with predeſtination; For whom he hath foreknowne (ſaith he) thoſe hath he predeſtinated. Rom. 8, 28.Rom 8:28And although in God, all things are one and the ſelfe-ſame; yet bicauſe of our capacitie and vnderſtanding, thoſe things that are attributed vntounto him, are by ſome manner of waie to be diſtinguiſhed. So as we muſt vnderſtand, The knowledge of God extendeth further than his preſcience.that the knowledge of God extendeth further than his preſcience: for his knowledge reacheth not onlie to things preſent, paſt, and to come; but alſo to thoſe things which ſhall neuer come to paſſe; whether they be poſſible, (as men ſpeake) or vnpoſſible: howbeit this preſcience perteineth but vntounto thoſe things which ſhall come to paſſe: Gods will goeth before his for-knowledge.ſo that preſcience requireth a will, which goeth before; for there is nothing which ſhall come to paſſe, except God will hauehave it ſo: for other wiſe he would let it. Wherfore God fore-knoweth thoſe things, which he will hauehave come to paſſe. Further, God dooth not alſo predeſtinate all thoſe, whom he fore-knoweth; The preſcience of God extendeth further than his predeſtination.for he fore-knoweth the reprobate, whom he knoweth ſhall be damned. But euen as the preſcience of God hath ioined with it his will, & yet notwithſtanding perteineth to the knoweledge or vnderſtanding of God: ſo contrariwiſe predeſtination, although it cannot be without fore-knowledge; Preſcience belongeth to the vnderſtanding of God, predeſtination, to his will.yet it properlie perteineth vntounto the will: which thing Paule declareth to the Epheſians, when he teacheth; that Ephe. 1, 11.Eph 1:11We are predeſtinate according to purpoſe, by the power wherof God worketh all things, according to the decree of his will. By theſe things we may, after a ſort, ſée how predeſtination is ioined with fore-knowledge, and how it differeth from it.

Now let vsus ſée what it hath common with prouidence, or wherin it differeth from the ſame. Wherein predeſtination & fore-knowledge agree, and wherein they differ.This it hath common with prouidence; that either of them requireth knowledge, and is referred vntounto the will, and that either of them hath a reſpect vntounto things to come. But herein they differ; for that prouidence comprehendeth all creatures: but predeſtination, as we ſpeake of it, perteineth onelie vntounto the ſaints, and vntounto the elect. Beſides this, prouidence directeth things to their naturall ends; but predeſtination leadeth to thoſe ends which are aboue nature: as is this; To be adopted into the ſonne of God; To be regenerate; To be indued with grace; To liue well; and laſt of all, To come vntounto glorie. Wherefore we doo not ſaie, that brute beaſts are predeſtinate; Brute beaſts are not predeſtinate.for they are not capable of this ſupernaturall end: neither are angels now predeſtinate; for they hauehave alredie atteined vntounto their end. But predeſtination hath a reſpect vntounto things to come. Whereas we ſaid, that prouidence perteines to all things; that may thus be prooued, Why the prouidence of God is ſaid to be common to all things.bicauſe nothing is hidden from God: otherwiſe he ſhould not be moſt wiſe. And if he knowe all things, either he gouerneth all thoſe things, or elſe he abiecteth the care of manie of them. If he abiect the care of anie thing, he therfore dooth it, either bicauſe he cannot, or bicauſe he will not take vponupon him the care of thoſe things. If he cannot, then is not he moſt mightie; if he will not, then is he not moſt good. But to denie that God is moſt wiſe, moſt mightie, and moſt good, were plainelie to denie him to be God. So then it remaineth, that Gods prouidence is ouer all things, which the ſcriptures in infinite places, moſt manifeſtlie teſtifie. For they teach, that the care of God extendeth euen vntounto the leaues of trées, euen vntounto the heares of the head, Matt. 6, 28. Mat. 10, 29. and, 30.Matt 6:28Matt 10:29Matt 10:30euen vntounto ſparowes.

Prouidence may thus, by the waie, be defined; p. 9Prouidence is Gods appointed, A definition of prouidence.vnmooueable, and perpetuall adminiſtration of all things. When I ſpeake of God, I meane that he is indued with great authoritie, and that he is mightie. Adminiſtration ſignifieth, The gouernment of God is not tyrannous.that his gouernment is not tyrannous; but quiet, gentle, & fatherlie. For tyrants violentlie oppreſſe their ſubiects, and refer all things to their owne commoditie and luſt. But God violentlie preſſeth no man, neither by this gouernment getteth anie commoditie vntounto himſelfe; but onlie communicateth his goodnes vntounto creatures. And this adminiſtration extendeth vntounto all things; Adminiſtration extendeth to all things.for there is nothing frée from it, neither can indure without it. It is called, appointed; bicauſe it is ioined with moſt excellent wiſedome: ſo that it admitteth no confuſion. It is vnmooueable, bicauſe the knowledge of this gouernor is not deceiued, neither can his power be made fruſtrate. Prouidence is vnmoueable, and why.It is alſo perpetuall, bicauſe God him ſelfe is preſent with the things: for neither did he, when he had created things, leaue them vntounto themſelues: naie rather, he himſelfe is in them, and perpetuallie moueth them; For in him we liue, Acts. 17, 28.Acts 17:28we mooue, and hauehave our being. And thus much of prouidence.

VntoUnto theſe things fate is alſo like, which word, if (as we hauehave before ſaid) it be taken for a certeine ineuitable neceſſitie, which depends of the power of ſtars, the fathers hauehave not without iuſt cauſe abſteined. But if it ſignifie nothing elſe, but a certeine connexion of ſecond cauſes, which is not carried raſhlie or by chance, but is gouerned by the prouidence of God, and may at his will be changed; I ſée no cauſe, why the thing it ſelfe ſhould be of anie man reiected. Howbeit, bicauſe there is danger, that error might ſometimes créepe in; Auguſtine thinketh beſt, that we vtterlie refraine from that word. We ought alſo to remember, that the louelove, LoueLove, election, and predeſtination, how they are ioined togither.election, and predeſtination of God, are ſo ordered in themſelues, that they followe one another in a certeine courſe. Firſt, to the knowledge of God are offered all men not being in happie eſtate, yea rather being néedie and miſerable; whome God of his pure and ſingular merciemercy loueth, thoſe he careth for, and putteth apart from other whome he ouerpaſſeth, and embraceth not with his beneuolence; and they by this ſeparation, are ſaid to be elected: and thoſe ſo elected, are appointed to an end.

11 Auguſtine in his booke De praedestinatione ſanctorum, How Auguſtine defineth predeſtination.the twelfe chapter, thus defineth predeſtination; that It is a preparation of grace. And in the twelfe chapter he ſaith; that The ſame is a foreknowledge, and a preparation of the gifts of God, whereby they are certeinlie deliuered, which are deliuered: but the reſt are left in the maſſe or lumpe of perdition. In another place, he called it, The purpoſe of merciemercy. The maiſter of the ſentences, in the firſt booke, diſtinction 40, defineth it to be a preparation of grace in this world, and of glorie in the world to come. Theſe definitions I reiect not; howbeit, bicauſe they comprehend not the whole matter, I will (as nigh as I can) bring another definition more full. I ſaie therefore, A more full definition of predeſtination.that predeſtination is the moſt wiſe purpoſe of God, whereby he hath from the beginning, conſtantlie decréed to call all thoſe, whome he hath loued in Chriſt, to the adoption of his children, to iuſtification by faith, and at the length to glorie through good works, that they may be made like vntounto the image of the ſon of God: and that in them may be declared the glorie and merciemercy of the creator. This definition (as I thinke) comprehendeth all things that perteine to the nature of predeſtination; and all the parts thereof may be prooued by the holie ſcriptures.

Purpoſe is common to reprobation and predeſtination.Firſt we take purpoſe for the generall word; for that word is common both to predeſtination and reprobation. Epheſ. 1, 5. Rom. 9, 11.Eph 1:5Rom 9:11Paule vntounto the Epheſians ſaith; that We are predeſtinate according to the purpoſe of God. And in the epiſtle to the Romanes he ſaith, that The purpoſe might abide according to election. But what this purpoſe is, we vnderſtand by the firſt chapter vntounto the Epheſians. For there it is thus written, that God hath predeſtinate vsus according to his good pleaſure. By theſe words it is manifeſt, The purpoſe of God is his good pleaſure. Purpoſe perteineth to the will.that that is called his good pleaſure, which Paule afterward called purpoſe. And that this purpoſe perteineth vntounto the will, thoſe things which afterward followe, doo declare; By whoſe power (ſaith he) God worketh all things according to the counſell of his will. The mightie will of God.But by this will wée ought to vnderſtand that will which is effectuall, which they call conſequent; whereby is brought to paſſe, that the predeſtination of God is not fruſtrate. This purpoſe we call moſt wiſe, bicauſe God doth nothing raſhlie, or by chance, but all things with moſt great wiſdome. Therefore the Apoſtle ioined predeſtination togither with fore-knowledge, ſaieng; Rom. 8, 28.Rom 8:28Whome he hath foreknowne, thoſe hath he predeſtinate. [The purpoſe of God from the beginning.] This is therefore added, Predeſtination is no new thing.bicauſe predeſtination is no new thing; neither ſuch (as manie faine) that goeth not before things, or euer they be done. Paule ſaith in his later epiſtle to Timothie; 2. Tim. 1, 9.2 Tim 1:9Which hath called vsus with his holie calling, not according to our works; but according to his purpoſe & grace, which was giuē to vsus in Chriſt Ieſus before the world was. Héere we manifeſtlie ſée, that with the predeſtination of God, is ioined the eternitie of times. And vntounto the Epheſians, Epheſ. 1, 4.Eph 1:4We are ſaid to be elect, before the foundations of the world were laid: whereby p. 10he hath conſtantlie decréed. The predeſtination of God is immutable. 2. Tim. 2, 19. Rom. 5, 5. Rom. 8. verſe. 24.2 Tim 2:19Rom 5:5Rom 8:24By theſe words we are taught, that the predeſtination of God is immutable; for Paule ſaith in the latter epiſtle vntounto Timothie; The foundation ſtandeth firme; the Lord knoweth who are his. And in the eight chapter, when the apoſtle would teach, that hope maketh not aſhamed, & that they which had an aſſured hope ſhould be ſaued, he bringeth a proofe thereof by predeſtination, verſe. 29. Ibidem. 35.ſaieng; Whom he hath foreknowne, thoſe alſo hath he predeſtinate. And he addeth; Who ſhall ſeparate vsus from the louelove of God? Iames 1, 17.Jas 1:17Shall tribulation? Shall anguiſh? &c. And Iames ſaith, that With God is no changing nor variablenes. Eſaie. 46, 9. verſe. 29.Isa 46:9And in Eſaie, God crieth; I am God, and am not changed. And in the epiſtle to the Romans the 11. chapter, where is intreated of predeſtination, Paule ſaith; The gifts and calling of God are without repentance. verſe. 8.But wheras God in Ieremie the 18. chapter ſaith; Sometimes the promiſes & thretnings of God are changed.that Hée would change his ſentence, which he had threatened vntounto manie nations, ſo that they would repent; that is not to be vnderſtood of predeſtination, but of thoſe things which are fore-told ſhall come to paſſe, by that will of God, which they call the will of the ſigne: namelie, when by his prophets he declareth vntounto men, either what their ſinnes hauehave deſerued, or what hangeth ouer their heads by reaſon of naturall cauſes.

The gifts of God come vntounto vsus by Chriſt.12 [Whom he hath loued in Chriſt]. This we adde, bicauſe whatſoeuer God giueth, or decréeth to giuegive, that giueth he, and will giuegive, through Chriſt. And as we hauehave oftentimes alledged, Paule to the Epheſians ſaith, Epheſ. 1, 4.Eph 1:4Chriſt is the hed of all the predeſtinate.that We are elected and predeſtinated in Chriſt; for he is the prince and head of all the predeſtinate, yea none is predeſtinate, but onlie to this end, to be made a member of Chriſt. [To call into the adoption of children.] So Paule in a manner euerie where ſpeaketh, & ſpecially in the firſt chapter to the Epheſians, Epheſ. 1, 5.Eph 1:5for there he ſaith, that We are predeſtinate, to the adoption of children. And that calling followeth ſtraight waie after predeſtination, Rom. 8, 29.Rom 8:29thoſe words which we hauehave alreadie alledged doo declare; Whom he hath predeſtinate, thoſe alſo hath he called. [To iuſtification by faith.] That vntounto calling is adioined iuſtification, Paule by theſe ſelfe-ſame words teacheth; Ibidem.Whom he hath called, thoſe alſo hath he iuſtified. [VntoUnto glorie, by good works.] This alſo Paule teacheth in the ſelfe-ſame place; Whom he hath iuſtified (ſaith he) thoſe alſo hath he glorified. And that this glorie ſhall followe by good works, Epheſ. 1, 4.Eph 1:4and that we are predeſtinate vntounto thoſe good works, that place vntounto the Epheſians, which we hauehave alreadie often cited, manifeſtlie prooueth. Epheſ. 2, 10.Eph 2:10For firſt he ſaith; that We are predeſtinate, that we ſhould be holie & blameles before God. Afterward he ſaith, that God hath prepared good works, wherin we ſhould walke.

[That they may be made like vntounto the image of th… ſonne of God.] This image indéed is begun in vsus by regeneration, when we are iuſtified; and in them that are of full age, it groweth dailie to perfection by good works, and is fullie finiſhed in the eternall glorie. But in infants this likenes hath place, while that it is begun by regeneration, and is finiſhed in that laſt glorie. Howbeit in them, for want of age, are not required good works. [That in them might be declared the merciemercy and goodnes of the Creator.] This is the laſt end of predeſtination, ſhadowed vntounto vsus by Paule in the ſimilitude of the potter, which hath power to make one veſſell to honour, and another to diſhonour: ſo God hath prepared his veſſels to glorie, that in them he might declare his glorie. By this definition we gather, that God hath predeſtinate vntounto the elect, not onlie glorie, but alſo good works; that is, means whereby he will hauehave his elect come vntounto glorie. By this we may ſée, how fowlie they are deceiued, which liue wickedlie; and yet in the meane time boaſt that they are predeſtinate. For the ſcriptures teach, that men, according vntounto the predeſtination of God, are not brought vntounto glorie by wicked facts and naughtie déeds, but by vertuous life and manners. Neither are they to be harkened vntounto, which crie out; They which liue ill cannot brag of their predeſtination.Howſoeuer I liue, the predeſtination of God ſhall hauehave his effect. For this is vtterlie to be ignorant what predeſtination is, and impudentlie to go about to abuſe it.

13 Now that we hauehave ſeuerallie, after this manner, examined this definition by his parts; let vsus gather thereout certeine things not vnprofitable. Firſt this, that predeſtination is a worke of God, and is to be placed in the purpoſe of God: Predeſtination is not in the things but in the mind of God.for although men are ſaid to be predeſtinate, yet muſt we not appoint predeſtination in them. So likewiſe things are ſaid to be perceiued, & knowne; when as yet in them is neither knowledge nor perceiuing, but onlie in the man that knoweth them. Wherefore, euen as we can fore-ſée either raine, or cold, or fruit, before they come; ſo God predeſtinateth men, which as yet hauehave no being. For of relatiues ſome are ſuch, that of neceſſitie the one cannot be but togither with the other; as a father and a ſonne: and ſome there are, whereof the one may be, although the other be not at the ſame time with it; as the former and the latter, knowledge and the thing to be knowne. Predeſtination is before the predeſtinate.Predeſtination therefore is referred vntounto this latter kind of relatiues; which predeſtination yet, forſomuch as it is (as we hauehave ſaid) in the mind of him that predeſtinateth: thoſe things, wherto the predeſtinate are directed, namelie grace, iuſtification, good works and glorification, are in them which be predeſtinate: p. 11for theſe hauehave no place, but in the ſaints. But in that we hauehave put the effects of predeſtination, Why the effects are put in the definition.in the definition thereof; it is not to bée maruelled at: for this definition can not be giuen, vnleſſe the correlatiues (as they call them) be alſo expreſſed. The ends of predeſtination are in the predeſtinate.Predeſtination is in déed defined, but of neceſſitie there muſt be expreſſed and declared the ends, vntounto which men are by it directed. And therefore they are ioined with foreknowledge; bicauſe God knoweth both the beginnings, and meanes, and ends of our ſaluation. This moreouer is to be knowne, that when of the fathers (as ſometimes it hapneth) predeſtination is called foreknowledge, that then it ſignifieth, not onlie knowledge, but alſo approbation: which (as we hauehave declared) perteineth vntounto purpoſe. Wherefore we did what we could, to ſpeake properlie, to the end theſe things ſhould not be confounded. How predeſtination is ſometime called preſcience. Looke In Rom. 9. I for this cauſe hauehave ſtirred thee vp.Rom 9Laſtlie is to be conſidered alſo, how in predeſtination, are knit togither the goodnes, wiſedome, and power of God, which are his moſt chéefe proprieties. Purpoſe, which commeth of his goodnes, is placed in the will of God. Foreknowledge declareth a wiſe preparation; for the will purpoſeth nothing, which is not before knowne. Laſtly, when it is come to be put in execution, then is power preſent.

14 And now, bicauſe things contrarie perteine to one and the ſelfe-ſame knowledge; and the one of them ſerueth much to the knowledge of the other; euen as we hauehave defined predeſtination, ſo alſo will we define reprobation. I ſaid before, that I was of the ſame mind that the Schoolemen are; namelie, that the reprobate are not predeſtinate: not for that I iudged their reaſons to be ſo firme, but bicauſe the ſcriptures vſe ſo to ſpeake for the moſt part. This is their reaſon, bicauſe predeſtination directeth not onlie to the end, but alſo vntounto the meanes which leade to the end. But forſomuch as ſins are the meanes, by which men are damned; they ſaie that God can not be named to be the cauſe of them. To ſpeake properlie, God is not the cauſe of ſinnes.Vndoubtedlie, if we will ſpeake vprightlie and properlie, God can not be ſaid to be the cauſe of ſins, whome yet we can in no wiſe vtterlie exclude from the gouernment and ordering of ſins: for he is the cauſe of thoſe actions, which to vsus are ſins; although as they are of God, they are méere iuſtice: for God puniſheth ſins by ſins. Wherefore ſins, as they are puniſhments, are laid vponupon men by God, as by a iuſt iudge. Beſides, it is God which withdraweth his grace from men; which being withdrawne, it can not be choſen, but that they muſt fall. And foraſmuch as through his agitation or ſtirring vp, all we both liue and mooue; doubtles all the works which we doo, muſt néeds in a maner bée done by his impulſion. Although thereof followeth not, that he ſhould powre into vsus any new naughtines: for we hauehave naughtines abundantlie inough of our ſelues, both by reaſon of originall ſin; and alſo bicauſe the creature, if it be not holpen by God, of it ſelfe it declineth without meaſure and end, to worſe and worſe.

Furthermore God, and that vndoubtedlie by iuſtice, miniſtreth vntounto the reprobate, and vntounto the wicked, occaſions of ſinning; and woonderfullie bendeth the harts of men, not onlie to good, but alſo (as Auguſtine ſaith) by his iuſt iudgement to euill. Sinners are not all manner of waies excluded from the prouidence of God.Yea, alſo he vſeth the malice of men, will they or iuſt they, vntounto thoſe ends, which he hath purpoſed vntounto himſelfe. Rom. 1, 24. and 28. Eſaie. 6, 10. Ezech. 14, 9.Rom 1:24Rom 1:28Isa 6:10Ezek 14:9And the holie ſcriptures ſticke not to ſaie, that God deliuereth men into a reprobate ſenſe, and maketh them blind, and ſeduceth them; and manie other ſuch things: and yet for all this, he can not be trulie called the cauſe of ſins, ſéeing we hauehave the true cauſe of ſins ſufficient in our ſelues. So as that reaſon of the Schoolemen is not firme, neither cleaueth it to a verie ſure foundation. Howbeit, I therefore ſeparate the reprobate from the predeſtinate; bicauſe the ſcriptures no where (that I knowe of) call men that ſhall be damned predeſtinate. Which ſentence, According to the phraſe of the ſcriptures, the reprobate are to be ſeparated from the predeſtinate.though I ſawe no reaſon why, yet would I iudge is to be followed; bicauſe of the authoritie of the word of God. Howbeit, I thinke that the holie ſcriptures ſo ſpeake; for that (as we hauehave before ſaid) predeſtination hath a regard vntounto thoſe ends, vntounto which we can not by nature atteine: ſuch as are iuſtification, good life, and glorification: by which God exalteth vsus far aboue all ſtrength and power of nature. But the ſins, for which we are damned, although they are not excluded from the gouernment of God; namelie, after that maner, as we hauehave alreadie declared; yet doo they not paſſe the ſtrength of our nature: for euerie man of himſelfe is prone inough to ſin.

15 Wherefore reprobation is the moſt wiſe purpoſe of God, whereby he hath before all eternitie, A definition of reprobation.conſtantlie decréed without any iniuſtice, not to hauehave merciemercy on thoſe whome he hath not loued, but hath ouerhipped them; that by their iuſt condemnation, he might declare his wrath towards ſins, and alſo his glorie. The former parts of this definition are alreadie declared, when we defined predeſtination, God dooth no iniurie vntounto them, vponupon whom he hath not merciemercy.euen vntounto that part [without anie iniuſtice:] which part is therefore added, bicauſe God doth iniurie vntounto no man; although he beſtowe not his merciemercy vponupon ſome: for he is not bound vntounto anie man by anie lawe; neither is he compelled of dutie, to hauehave merciemercy vponupon anie man. Wherefore God anſwereth in the Goſpell; Is thine eie wicked, Mat. 20, 15.Matt 20:15bicauſe I am good? Is it not lawfull for me to doo with mine owne what I will? The ſelfe-ſame p. 12hath Paule taught by the power of the potter. And yet he affirmeth, that there is not therefore anie iniuſtice in God; for here is intreated of merciemercy, and not of iuſtice. And vntounto Moſes was anſwered in Exodus; Ibidem. 15. & Exod. 33, verſe. 19.Exod 33:19I will hauehave merciemercy, on whom I will hauehave merciemercy, &c. I will not hauehave merciemercy on them, &c. By thoſe words is ſignified, All men of their owne nature are in miſerie.that all men are of their owne nature in miſerie: for merciemercy is beſtowed vponupon none, but vponupon them that are in miſerie. Out of this miſerie God deliuereth ſome; and thoſe he is ſaid to louelove: other ſome he ouerpaſſeth, and them he is ſaid to hate; for that he hath not merciemercy on them, that by their iuſt condemnation he might declare his anger & alſo his iuſtice againſt ſins. The reprobate are condemned bicauſe of their ſinnes.The damnation of theſe men is ſaid to be iuſt, bicauſe it is laid vponupon them for their ſinnes. And yet we ought not hereby to inferre, that ſinnes fore-ſéene, are the cauſe why anie man is reprobate: Sinnes foreſeene are not the cauſe why a man is reprobate.for they bring not to paſſe, that God hath purpoſed, that he will not hauehave merciemercy; howbeit they are the cauſe of damnation, which followeth in the laſt time; but not of reprobation, which was from the beginning.

The laſt end of reprobation is the declaration of the mightie iuſtice of God, as Paule hath taught; Rom. 9, 17.Rom 9:17namelie, that Theſe veſſels are prepared vntounto wrath: bicauſe GOD would ſhew in them his power. And God anſwereth of Pharao; Exod. 9, 16.Exod 9:16Euen vntounto this end hauehave I raiſed thee vp, that I might ſhew in thee my power. A néerer end is damnation, which as it is iuſt, ſo alſo is it allowed of God. And yet the néereſt end are ſinnes; Eſaie. 6, 10.Isa 6:10for God commanded that the people ſhould be made blind, that they ſhould not vnderſtand, that they ſhould not heare, Leaſt peraduenture (ſaith he) they may be conuerted, and I ſhould heale them. For ſinnes, although as they are ſinnes, they are by God in his lawes condemned; yet as they are iuſt puniſhments, they are by him laid vponupon the vngodlie for their ill deſerts. But we muſt not ſtaie in theſe néerer ends; we muſt go further, that we may at the length come to that end, which Paule hath ſet foorth; namelie, that The iuſtice of God ſhould be declared. And thus much hitherto as touching the firſt article.

16 Now let vsus come to the ſecond, wherein muſt be ſought the cauſe of predeſtination. The cauſe of predeſtination.Forſomuch as predeſtination is the purpoſe or will of God, and the ſame will is the firſt cauſe of all things, which is one and the ſelfe-ſame with the ſubſtance of God; it is not poſſible, that there ſhould be anie cauſe thereof. Of the will of God may ſomtime be giuen a reaſon, but neuer anie cauſe.Howbeit, we doo not therefore denie, but that ſometimes may be ſhewed ſome reaſon of the will of God: which although they may be called reaſons, yet ought they not to be called cauſes, eſpeciallie efficient cauſes. But that in the ſcriptures are ſomtimes aſſigned reaſons of the will of God, may by manie places be gathered. The Lord ſaith, that He therefore did leade about the children of Iſrael through the deſert, Exo. 13, 17.Exod 13:17rather than through ſhorter paſſages, through which he could hauehave lead them; bicauſe they ſhould not ſuddenlie méet with their enimies. Gen. 2, 8.Gen 2:8Adam alſo was placed in paradiſe to huſband it, & kéepe it. And God teſtified, Gen. 15, 16.Gen 15:16that He would not then expell the Cananites out of the land of Canaan; bicauſe they had not as yet filled the meaſure of their ſins. Howbeit, although (as we hauehave ſaid) the ſcriptures vſe ſometimes to bring reaſons of the will of God; yet no man ought to take vponupon him, No reaſons to be giuen of gods will but out of the ſcriptures.to render a certeine reaſon of that certeine will of God, but that which he hath gathered out of the ſcriptures. For (as we are dull of vnderſtanding) ſo we might eaſilie vſurpe our owne dreames, in ſtead of true reaſons.

But that there are finall cauſes of the predeſtination of God, we denie not: There is a finall cauſe of predeſtination.for they are expreſlie ſet downe by Paule, and eſpeciallie when he citeth that of Pharao; Euen to this end hauehave I ſtirred thee vp, Rom. 9, 17.Rom 9:17that I might ſhew vponupon thee my power: but of the elect he ſaith, that God would in them ſhew foorth his glorie. Ibidem. 23.The materiall cauſe alſo, may after a ſort be aſſigned. The materiall cauſe of predeſtination may after a ſort be ſhewed.For men, which are predeſtinate; and thoſe things which God hath decréed to giuegive vntounto the elect by predeſtination, as are theſe; calling, iuſtification, and glorification; may be called the matter, about which predeſtination is occupied. This moreouer is to be noted, The end thereof is taken two maner of waies.that the end may ſometimes be taken as it is of vsus in mind and deſire conceiued; and then it hath the conſideration of an efficient cauſe: for being ſo conceiued in the mind, it forceth men to worke. Somtimes alſo it is taken, as it is in the things; and as we atteine vntounto it after our labours: and then properlie it is called the end, bicauſe the worke is then finiſhed, and we are at quiet, as now hauing obteined the end of our purpoſe. But we therefore put this diſtinction, that if at anie time we ſhould be aſked, Whether God doo predeſtinate men for works or no? We ſhould not raſhlie, either by affirming, or by denieng, giuegive haſtie ſentence: for the ambiguitie is in this word [For] how it is to be vnderſtood. It may be both true and falſe, that we be predeſtinated by woorks. Epheſ. 1, 4. and 2, 10.Eph 1:4Eph 2:10For if good works be taken, as they are in verie déed, and are wrought; bicauſe God predeſtinateth vsus to this end, that we ſhould liue vprightlie, as we reade in the epiſtle vntounto the Epheſians; to wit, that We are elected to be holie and immaculate: and, that God hath prepared good works, that we ſhould walke in them; As touching this ſentence or meaning, the propoſition is to be affirmed. But if that word [For] be referred vntounto the efficient cauſe, as though the good works, which God foreſawe we ſhould p. 13doo, are as certeine merits and cauſes, which ſhould mooue God to predeſtinate vsus; this ſenſe is by no meanes to be admitted.

It is poſſible in déed, that the effects of predeſtination may ſo be compared togither, that one may be the cauſe of the other: but they can not be cauſes of the purpoſe of God. One effect of predeſtination may be the cauſe of another, but they can not be cauſes of the purpoſe of God.For calling, which is the effect of predeſtination, is the cauſe that we are iuſtified; iuſtification alſo is the cauſe of good works; and good works, although they be not cauſes, yet are they means, whereby GOD bringeth vsus vntounto eternall life. Howbeit, none of all theſe is the cauſe, or the meane why we are choſen of God. As contrariwiſe, ſinnes are indéed the cauſes why we are damned; but yet not why we are reprobate of God. If ſins were the cauſe of reprobation, no man might be elected.For if they were the cauſe of reprobation, no man might be choſen. For the condition and eſtate of all men is alike; ſince we are all borne in ſin. And when at anie time Auguſtine ſaith, that Men are iuſtlie reprobate for their ſins; he vnderſtandeth, togither with reprobation, the laſt effect thereof: namelie damnation. But we may not ſo ſpeake, if by reprobation, The purpoſe of God not to hauehave merciemercy, is as free as the purpoſe to hauehave merciemercy. Why the good works foreſeene are not the cauſe of predeſtination. A place out of the ſecond epiſtle to Timoth. 2. Tim. 2, 20.2 Tim 2:20we vnderſtand the purpoſe of God not to hauehave merciemercy; for that purpoſe is no leſſe frée, than the other purpoſe of ſhewing merciemercy.

17 Theſe things being now thus declared, we will aſſigne reaſons, why we denie that good works foreſéene, are the cauſes of predeſtination. The firſt is, bicauſe the ſcriptures no where ſo teach: but of ſo weightie a matter we ought to affirme nothing without the holie ſcriptures. Howbeit I knowe, that certeine hauehave gone about to gather this ſentence out of the ſecond epiſtle to Timothie, where it is thus written; In a great houſe are veſſels of gold, ſiluer, and wood: and if anie man ſhall cleanſe himſelfe from theſe, he ſhall be a veſſell to honor, and fit for euerie good worke. Héereby they conclude, that certeine are therefore deſtined to be veſſels of honor; bicauſe they hauehave cleanſed themſelues from the filthines of ſin, and from corrupt doctrine. And bicauſe they are héere ſaid, to hauehave power to performe this; they ſaie that it lieth in euerie man to be predeſtinate of God vntounto felicitie. But theſe men make no good collection; for the meaning of Paule in that place is thus to be taken. He had ſaid before; The foundation ſtandeth firme, The Lord knoweth who are his. As if he ſhould hauehave ſaid; Men may ſometimes be deceiued, for they oftentimes iudge thoſe to be godlie, which are furtheſt off from godlines. In which words he reprooued Hymenaeus and Philetus; for a little before he had ſpoken of their peruerſe doctrine: for they taught, that the reſurrection was doone alredie. Wherefore Paule would not that men ſhould be iudged, as they appéere to be at the firſt ſight: for God hath in this world, as it were in a great houſe, veſſels, ſome of gold, ſome of ſiluer, ſome of wood, and ſome of claie: and he knoweth beſt which of theſe are to honor, and which are to diſhonor. But we which knowe not, nor doo vnderſtand the ſecretneſſe of his will, can iudge of them but onlie by the effects; that whoſoeuer is cleane from corrupt doctrine, and liueth godlie, the ſame is a veſſell vntounto honour.

Neither doth this place prooue that men can cleanſe themſelues, or make themſelues veſſels of honor: for as Paule hath taught vsus, in the Epiſtle to the Romanes; It is God onelie, Rom. 9, 21.Rom 9:21which bringeth this to paſſe: for he, as it were a potter, hath power of one and the ſelfe-ſame maſſe or lumpe, to make one veſſell to honor, and another to diſhonor. Wherefore this place interpreteth the other. And therefore, we ought not to gather more of thoſe words of Paule, than that ſuch clenſing is a token, whereby we iudge of the worthines, or of the vnworthines of the veſſels in the church. It is God, which knoweth trulie what maner of one euerie man is, and his foundation ſtandeth firme; for it can not be deceiued: but we can iudge of others, onlie by certeine tokens and effects. And this is it, which Chriſt admoniſheth; Matth. 7, 15.Matt 7:15By their fruits yee ſhall knowe them. Neither doo they rightlie vnderſtand the Apoſtle, 2. Tim. 2, 21.2 Tim 2:21which by theſe words (If a man keepe himſelfe cleane from theſe things) teach, that it lieth in our will, It lieth not in man himſelf to make himſelfe a veſſell of honour. Free will is not prooued by propoſitions hypotheticall. Eſaie. 42, 16.Isa 42:16to make our ſelues veſſels of honor. For the ſtrength of our frée will is not prooued by conditionall propoſitions, ſo that we ſhould thus infer: The holie ſcriptures teach, that if ye ſhall doo this, or that; or if ye ſhall beléeue, ye ſhall hauehave ſaluation; wherefore, we can of our ſelues beléeue, or liue godlie. Such concluſions are weake: for God, in another place teacheth, that He will make vsus able to walke in his waies. Precepts therefore, and exhortations, and conditions, are to that end added; that we ſhould vnderſtand what is required at our hands, and what maner of perſons they ſhall be, which perteine vntounto God, and ſhall obteine eternall life.

Wherefore we ought not out of theſe places to gather, what our owne power and ſtrength is able to doo. But it is eaſie to declare, why men that are purged of God, God maketh men cleane, and they are ſaid to make themſelues cleane.are notwithſtanding ſaid to purge themſelues. For God worketh not in men as ſtocks and ſtones; for ſtones are mooued without ſenſe and will. But God, when he regenerateth men, ſo cleanſeth and reneweth them, that they themſelues both vnderſtand thoſe things which they doo, and alſo aboue all things deſire and will the ſame, after they hauehave once receiued a fleſhie hart for their ſtonie hart. So then, after they are once regenerate, they are made workers togither with God; and of p. 14their owne accord they bend themſelues to holines, Exod. 12, 10Exod 12:10and vntounto purenes of life. God by Moſes commanded the Iſraelites to ſanctifie themſelues: Eſaie. 8, 14.Isa 8:14and yet in another place he manifeſtlie teſtifieth, that it is he, which ſanctifieth the people. And Paule vntounto the Corinthians ſaith, that Chriſt was made vntounto vsus, 1. Cor. 1, 30.1 Cor 1:30wiſedome, righteouſnes, redemption, and ſanctification. God alſo commandeth vsus to beléeue; and yet the ſcriptures elſe-where teſtifie, Mark. 1, 15. Epheſ. 2, 8.Mark 1:15Eph 2:8that Faith is the gift of God.

18 By all theſe things therefore it is verie manifeſt, how little this place maketh for our aduerſaries, which waie ſoeuer they turne them ſelues. The ſcriptures teach that predeſtination is not of works foreſeene.Beſides all this, the ſcriptures doo not onelie teach, that predeſtination is not of works foreſéene, but alſo plaine contrarie. For Paule pronounceth of thoſe twins; Before they were borne, or had doone either good or euill, it was ſaid; The elder ſhall ſerue the yoonger: Alſo; Iacob hauehave I loued, Rom. 9, 11.Rom 9:11and Eſau hauehave I hated; that it ſhould not be of works, but of him that calleth. Wherefore he denieth, that either the louelove or hatred of God commeth of works. But they are woorthie to be laughed at, A cauillation ouerthrowne.which cauill; that Paule indéed excluded works alreadie doone, but not thoſe which are to be doone. For they ſée not, that Paule in this place goeth about to remooue all maner of difference from thoſe two brethren; that we might fullie vnderſtand, that they were altogither like as touching themſelues. For when he declared, that they were borne of one father and mother, that they were brought foorth alſo both at one burthen; his meaning tended to no other end, but vntounto this; by their equalitie to ſhew, that the election of God is frée, ſo that it laie in him to elect the one, and to reiect the other. But if the difference were left onelie in works foreſéene, then ſhould Paule in vaine hauehave put ſo great an equalitie. Wherefore Paule ſpeaketh generallie; Not of works. In which words he comprehendeth, as well works to be doone, as works alredie doone. And that we might the more ſurely vnderſtand this, he addeth; But of him that calleth. Wherefore Paule ſendeth vsus vntounto God, and not vntounto works.

And if a man diligentlie marke all thoſe things which followe in that chapter, you ſhall ſée, that the apoſtle draweth thoſe things, VntoUnto what principall points the predeſtination of God is reduced. Rom. 9, 21. Epheſ. 1, 9. Rom. 9, 18. Ibidem. 16.Rom 9:21Eph 1:9Rom 9:18which he teacheth of predeſtination, to theſe principall points; namelie vntounto power: for he ſaith; Hath not the potter power? VntoUnto purpoſe or good pleaſure; for vntounto the Epheſians he vſeth both words. VntoUnto will; for he ſaith, He hath merciemercy on whom he will, and whom he will he hardeneth. VntoUnto merciemercy or louelove; for he ſaith, It is not of him that willeth, nor of him that runneth, but of God that hath merciemercy. Ibidem. 13.Alſo; Iacob hauehave I loued, but Eſau hauehave I hated. Séeing Paule, what cauſe ſoeuer either here, or in anie other place he giueth of predeſtination, reduceth the ſame to theſe foure principall points; can we doubt of his meaning? Or ſhall we take vponupon vsus to giuegive ſentence otherwiſe? But as touching works, hée ſpeaketh not ſo much as one word, whereſoeuer he intreateth of this matter; but onelie to exclude them. Further, conſider this, If election ſhould depend of works foreſeene, then iuſtification ſhould come by works.that there is nothing more againſt the ſcope and meaning of Paule, than to put works foreſéene to be the cauſes of predeſtination: for by that meanes, works ſhould be the cauſes of iuſtification: but that doctrine the apoſtle dooth by all maner of meanes oppugne.

And hereby I prooue this reaſon to be firme, Predeſtination the cauſe of vocation, and vocation the cauſe of iuſtification.bicauſe the apoſtle maketh predeſtination the cauſe of calling, and calling the cauſe of iuſtification. Wherfore if works be the cauſes of predeſtination, they ſhall alſo be cauſes of iuſtification. For this is a firme rule among the Logicians; Whatſoeuer is the cauſe of anie cauſe, is alſo cauſe of the effect. Further, no man can denie, but that good works procéed of predeſtination; for We are ſaid to be predeſtinate, Epheſ. 1, 4.Eph 1:4that we ſhould be holie & blameles. And; God by predeſtination hath prepared good works, Epheſ. 2, 10.Eph 2:10in which we ſhould walke. And Paule himſelfe confeſſeth, that He obteined merciemercy, 1. Cor. 7, 25.1 Cor 7:25to the end hee ſhould be faithfull. Wherefore if works be the effects of predeſtination, how can we then ſaie, Works be the effects of predeſtination, not the cauſes thereof.that they are the cauſes thereof; and chéeflie thoſe kind of cauſes, which are called efficient cauſes? For that vſe of frée will is nothing woorth, which they ſo often brag of; as though we hauehave it of our ſelues, and not of the merciemercy of God. For Paule ſaith, that It is God which worketh in vsus both to will and to performe. Phil. 2, 13.Phil 2:13And God in Ezechiel ſaith; Eze. 11, 19.Ezek 11:19I will take awaie from them their ſtonie hart, and will giuegive them a hart of fleſh. We cannot (ſaith Paule) thinke anie good thing of our ſelues, as of our ſelues. 2. Cor. 3, 5.2 Cor 3:5And if we had in our ſelues that good vſe, which they ſpeake of, what ſhould let, but that we might glorie thereof? Vndoubtedlie the Lord ſaith; No man commeth vntounto me, Iohn. 6, 44John 6:44vnleſſe my father drawe him. And Ierom againſt the Pelagians, verie well writeth, that they which are ſaid to be drawne, are by that word ſignified, They which be drawne were before vnwilling.to hauehave béen before froward, reſiſting, and vnwilling; but afterward GOD ſo worketh, that he changeth them. This ſelfe-ſame thing alſo, dooth the nature of grace prooue: for Paule ſaith; that The remnants might be ſaued, Rom. 11, 5.Rom 11:5according to the free election of grace, which is to ſaie, according to frée election; for ſo is the genetiue caſe after the Hebrue phraſe to be reſolued.

19 Further, in the definition of predeſtination, in the firſt place, we hauehave put this word p. 15purpoſe; which ſéeing it ſignifieth nothing elſe (as we hauehave taught out of the epiſtle vntounto the Epheſians) but the good pleaſure of God, Epheſ. 1, 9.Eph 1:9thereby it euidentlie appéereth, that we may not elſewhere ſéeke the cauſe of predeſtination. Moreouer, Good works are not the cauſe of our calling.works cannot be the cauſes of our calling, and much leſſe of our predeſtination: for predeſtination goeth before calling. And that works are not the cauſes of calling, it is declared by the epiſtle vntounto Timothie; God hath called vsus (ſaith Paule) with his holie calling, 2. Tim. 1, 9.2 Tim 1:9not by our works, but according to his purpoſe, & the grace which we hauehave in Chriſt before the world was. Hereby it moſt manifeſtlie appeareth, that works are not the cauſes of our calling. Yea neither alſo are works the cauſes of our ſaluation; which yet were far more likelie: for by good works God bringeth vsus to felicitie. Titus. 3, 4. If we ſhould be predeſtinated by good works, the exclamation of Paule were to no purpoſe. Rom. 11, 33.Titus 3:4Rom 11:33But Paule to Titus ſaith, that God hath ſaued vsus, not by the works of righteouſnes, but according to his merciemercy. Further, what néeded Paule after this diſputation to crie out; O the depth of the riches of the wiſedome and knowledge of God! How vnſercheable are his iudgements, and his waies paſt finding out? For if he would hauehave followed theſe mens opinion, he might with one poore word hauehave diſpatched the whole matter, & hauehave ſaid; that ſome are predeſtinate, and otherſome reiected, bicauſe of the works which God foreſawe ſhould be in both of them. Thoſe men Auguſtine in mockage, called ſharpe witted men, which ſo trimlie and ſo eaſilie ſawe thoſe things that Paule could not ſée.