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

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

p. 28Moreouer, if we ſhould giuegive place vntounto the opinion of theſe men, all boaſting ſhould not be excluded; for euerie man might boaſt of that his owne act, whereby hée receiued grace when it was offered. Furthermore, ſéeing that this apprehenſion, according to our mind is doone by faith, but (as they thinke) by charitie, what will they doo? Will they denie that faith and charitie are the gifts of God? Auguſtine alſo reaſoneth, that As in Chriſt the diuine nature tooke humane nature fréelie, not waiting for the conſent thereof; ſo they, which are iuſtified, are not iuſtified by their owne will or aſſent. The ſame father alſo noteth, that Eternall life is in the ſcriptures ſometimes called by the name of a reward; for that good works go before it. Grace and righteouſnes are neuer called a reward.But grace (ſaith he) and righteouſneſſe, are neuer in the holie ſcriptures called by the name of a reward; for that before it, goeth no good worke acceptable vntounto God. And vntounto the Romanes Paule writeth; I knowe that in me, Rom. 7, 18.Rom 7:18that is in my p. 29fleſh dwelleth no good: where, by fleſh, he vnderſtandeth whatſoeuer is in a man not yet regenerate. How fleſh is vnderſtood in the holie ſcriptures.And dare they notwithſtanding attribute vntounto man, being yet in the fleſh, that is, not yet regenerate, ſo much good, that he is able to applie ſaluation vntounto him ſelfe?

And vntounto the Corinthians; What haſt thou (ſaith he) which thou haſt not receiued? 1. Cor. 4. 7.1 Cor 4:7And if thou haſt receiued, why boaſteſt thou, as though thou hadſt not receiued? Neither will we ſuffer theſe men to runne vntounto creation; for héere we ſpeake not of the ſoule, or of the powers thereof, that is of will or vnderſtanding, which we had of God by creation: but of that action or worke, which theſe men ſéeke to picke out of frée will, to the receiuing of grace. And forſomuch as they ſaie, that they hauehave this of themſelues; they manifeſtlie ſpeake againſt the apoſtle. For the Corinthians might hauehave anſwered; Thou demandeſt of vsus, what hath ſeparated vsus, what we hauehave that we hauehave not receiued? Behold, we now ſhew vntounto thée, that act and aſſent, whereby we fréelie, and by our owne power receiue the grace, which thou preacheſt vntounto vsus; this dooth ſeparate vsus from others: and ſo Paule had in vaine in ſuch ſort reprooued them. Moreouer, if grace were ſet foorth as common to all men, Whie we praie vntounto God for the conuerſion of infidels.as theſe men teach, what ſhould we praie vntounto God for the conuerſion of infidels? Doubtleſſe we ſo doo, for that we beléeue it lieth in the hand of God to open their hearts, if he will.

41 Neither muſt we thinke, as theſe men faine, Whether God giueth to euerie man ſo much grace as ſufficeth.that God giueth to euerie man ſo much grace as is ſufficient to mooue them: for if that did ſuffice, they ſhould doubtleſſe be mooued. For if there were ſet before a man, a thing of huge weight; & he being willing to moue it, had in himſelfe ſo much ſtrength as were ſufficient, that is, as might ouercom the weight, which is to be mooued; then without doubt there would followe motion. So if God (as they ſaie) would in verie déed mooue the hearts of the wicked, & would giuegive ſo much ſtrength, that is, ſo much grace, as ſhould ſuffice; yea rather ſo much as ſhould excéed the hardneſſe of the wicked hart, nothing could let, but that it ſhould be bowed, not in déed by compulſion, but by moſt effectuall perſuaſion. Auguſtine vntounto Simplicianus, in his firſt book & ſecond queſtion ſaith, that There are two ſorts of calling, one common, whereby men are called, but not by one & the ſelfe-ſame maner, wherby they are apt to be mooued & conuerted: others be ſo called, as they are apt to be mooued. Neither muſt we thinke (ſaith he) that God could not ſo hauehave called Eſau, as he might be mooued, and as he might be made apt: for all men are not after one and the ſelfe-ſame maner allured and mooued vntounto God. Verelie forſomuch as he is omnipotent, he might by his impulſion take awaie that naturall hardneſſe. But ſaie they, if he would, he might: & yet will not God alwaies doo that he can doo. Let it be ſo; we ſaie euen the ſelfe-ſame, that God ouerhippeth ſome, & will not hauehave merciemercy on them, & therefore giueth not vntounto all men, ſo much as might be ſufficient vntounto their ſaluation. And againſt thoſe whom he ouerhippeth, he atteineth the end that he willeth; as it is written of Pharao; To this purpoſe hauehave I raiſed thee vp, Rom. 9, 17.Rom 9:17to declare in thee my power, & that my name might be ſpred abroad throughout the whole earth.

Chriſt knew verie well (as he himſelfe teſtified) that Tyre, Sidon, Mat. 11, 21. Tyre and Sidon had not ſo much grace giuen them, as was ſufficient.Matt 11:21& Sodoma would hauehave bin mooued to repentance, if he had applied to them the miracles & doctrine which he granted to the Iewes. Wherefore, forſomuch as he gaue not thoſe things vntounto them, they wanted that which ſufficed vntounto ſaluation. The Lord alſo ſaid vntounto the Apoſtles; I hauehave choſen you, Iohn. 15, 16.John 15:16but ye hauehave not choſen mee. The aduerſaries are compelled to ſaie, that no man is elected of God.But by the opinion of the aduerſaries, that vniuerſall grace being granted, no man ſhould be choſen of God, forſomuch as he ſhould be after one and the ſelfe-ſame ſort vntounto all men; yea rather, we ſhould chooſe God, in receiuing his grace when it is offered: and we ſhould be formers of the election of God, and ſhuld not be formed of him. 1. Cor. 3, 6.1 Cor 3:6I hauehave planted (ſaith Paule) Apollo hath watered, but God hath giuen the increaſe, that is, life and ſpirit. But if thoſe things ſhould be granted to be common vntounto all men, he ſhould rather hauehave ſaid; Yée hauehave taken vntounto your ſelues, the ſpirit, life, and grace. The ſelfe-ſame apoſtle ſaid, that God had begun in the Philippians a good worke, Phil. 1. 6.Phil 1:6and alſo would performe the ſame againſt the daie of the Lord. Which words plainlie declare, that all whole is to be aſcribed vntounto God; namelie, to begin and to performe. And vntounto the Epheſians; He worketh all things, Ephe. 11, 1.according to the counſell of his will, not (ſaith he) according to the counſell of another mans will: which doubtles he ſhould hauehave ſaid, if euerie man had in his power to take ſaluation, or not to take it. Againe, vntounto the Galathians; Gal. 1, 15.Gal 1:15When it ſeemed good vntounto him, which ſeparated mee from my mothers wombe. If it were (as theſe men affirme) Paule ſhould hauehave ſaid; When it ſéemed good vntounto me. For, as touching God, they affirme that grace is alwaies readie, and offered vntounto all men. Wherefore by their iudgement, conuerſion ſhould then come, when it ſhould pleaſe vsus.

42 Theſe arguments I thinke to be ſufficient at this time, A confutation of the arguments of the aduerſaries.though manie more might bée brought. Only now reſteth to ouerthrowe thoſe reaſons, which ſéeme to make againſt vsus. But before we enterinto that matter, this we ſaie, p. 30that we in no wiſe denie, but that God by outward calling; namelie, by his prophets, apoſtles, preachers, and ſcriptures, calleth all men. For this man is no more excluded from the promiſes or threatenings than that man; Outward calling is common to the predeſtinate and reprobate.but theſe things are alike ſet forth vntounto all men, although all men are not predeſtinated to attaine vntounto the fruit of them. This is diligentlie to be noted, if we will readilie anſwer to thoſe things which are obiected. And when they laie againſt vsus (which thing they verie often doo) that the promiſes are common and vniuerſallie propoſed; it is néedfull to be reſtrained vntounto theſe or thoſe men, and that God dalieth not in them, but dealeth in good earneſt. Firſt, as touching vniuerſalitie, I will bring other propoſitions no leſſe generall. Luke. 3, 6. Iohn. 6, 45. Iere. 31, 34. Ioel. 2, 28.Luke 3:6John 6:45Jer 31:34Joel 2:28All fleſh ſhal ſee the ſaluation of God; All ſhall be taught of God; All ſhal know me, frō the leaſt to the greateſt; I will powre of my ſpirit vponupon all fleſh. Shall wée ſaie, that theſe things are true as touching all men? No doutles, vnles Origins fable ſhould be renewed, that all men ſhall at the laſt be ſaued.

They will anſwere, that theſe propoſitions ought to be reſtreined vntounto the beléeuers, vntounto them that are willing, & vntounto them that reſpect the grace of God. And we alſo ſaie, that they are to be reſtrained: but we fetch our reſtraint further off, & aſcend vntounto the election of God, & vntounto reprobation. And whether reſolution (I beſéech you) is the perfecter; and whether reſtraint is of more equitie? And yet doo we not ſaie, that God dalieth in theſe vniuerſall promiſes; becauſe forſomuch as the predeſtinate and the reprobate lead their life togither, and are not knowen who they be, it is méete, that there ſhould be preaching vntounto all men, leaſt that for the reprobate, the elect ſhould be defrauded, which by the preaching of Gods word ſhall take profit. And by this vniuerſall preaching, God bringeth that end to effect, which he himſelfe willeth. For the godlie, when they ſée that the reprobate are left in their owne ſenſe, and beléeue not, doo vnderſtand, that it is grace, and not nature; and in them perceiue what ſhould alſo hauehave happened vntounto themſelues, without the merciemercy of God, of whoſe gift conuerſion is, and not of the power of man. And the vngodlie are made vnexcuſable, when as they hauehave not performed ſo much as thoſe outward workes, which they might hauehave doone; as it is declared to the Romans in the firſt and ſecond chapters.Rom. 1, &. 2.Rom 1

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

But for this cauſe, theſe men are reprooued by a ſimilitude. For euen as God giueth vntounto euerie mortall man corporall life, without anie their aſſent; euen ſo muſt they néeds conclude of ſpirituall life, which by all meanes they refuſe to grant. We confes in déed, that God, through his merciemercy, cauſeth the ſunne to ariſe vponupon the good and vponupon the euill; and we alſo confeſſe, Matth. 5. 45. The reprobate are not without ſome benefits of God.Matt 5:45that both the predeſtinate and the reprobate are partakers of ſome of the benefits of God. And euen as in this life, the commodities of the bodie and of life, are not alike giuen vntounto all mee…: ſo alſo predeſtination vntounto eternall felicitie is not common vntounto all men. Some are borne vnapt to naturall felicitie.Some are borne leprous, blinde, deafe, fooliſh, moſt poore, and vtterly vnapt vntounto all manner of naturall felicitie; neither attaine they vntounto it at anie time: ſo as the compariſon which they bring maketh verie much againſt themſelues. But (ſaie they) God hath created all men to his owne image, Gen. 1, 27.Gen 1:27and therefore hath appointed all men vntounto bleſſedneſſe: wherfore we ought not to ſaie, that ſome are predeſtinate, and ſome are reprobate. That men are made to the image of God, and capable of bleſſedneſſe, that we grant: but after the fall, nature was corrupted, & the image of God much blemiſhed: ſo as men cannot of themſelues attaine vntounto felicitie, but hauehave néed to be deliuered from miſerie. But that God hath now decréed to deliuer all men from miſerie, & through Chriſt to hauehave them bleſſed, the ſcriptures teach not: wherefore we doo not without iuſt cauſe ſaie, that he hath decréed to deliuer ſome, and to leaue other ſome, and that iuſtlie: the cauſes of which iuſtice, yet are not to bée ſought by our owne workes, ſéeing they are knowen to God onlie through his hidden and vnſpeakable wiſdome.

44 They obiect this out of Iohn; Iohn. 1, 12.John 1:12Hee gaue p. 31vntounto them power to be made the ſons of God. Whether all men hauehave power to be made the ſonnes of God.As though they could thereof inferre, that euerie man maie be made the ſonne of God, if hée will. But they giuegive no héed vntounto thoſe things which followe: for it is added; VntoUnto thoſe which hauehave beleeued in him, which are borne, not of blood, nor of the will of the fleſh, nor of the will of man, but of God. Theſe things, if they bée rightlie peiſed, declare that this dignitie & priuilege is giuen vntounto the beléeuers, and vntounto the regenerate: for, to hauehave power giuen to be the ſonnes of God, ſignifieth nothing elſe. Wherefore, this dignitie is put as an effect of regeneration, and of faith, and not as the beginning thereof, as theſe men dreame. They grant alſo, 1. Tim. 2, 6.1 Tim 2:6that Chriſt died for vsus all; and thereof they inferre, that his benefite is common vntounto all men. Which we alſo will eaſilie grant, if onelie the worthineſſe of the death of Chriſt be conſidered: How this is to be vnderſtood, that Chriſt died for all.for as touching it, it might be ſufficient for all the ſinners of the world. But although in it ſelfe it bée ſufficient; yet it neither had, nor hath, nor ſhall hauehave effect in all men. Which the Schoole-men alſo confeſſe, when they affirme, that Chriſt hath redéemed all men ſufficientlie, but not effectuallie: for therevnto it is neceſſarie, that the death of Chriſt bée healthfull vntounto vsus, that we take hold of it; which cannot otherwiſe be doone, but by faith: which faith we hauehave before abundantlie declared to be the gift of God, and not to be giuen vntounto all men.

This alſo is obiected vntounto vsus, that the Apoſtle compared Adam with Chriſt, and ſaid vntounto the Romans; Rom. 51, 7.that Euen as in Adam we all die, ſo in Chriſt we are all quickened. 1. Co. 15, 22.1 Cor 15:22Wherefore by this meanes, they ſaie, that the grace of Chriſt ought vniuerſally to be open vntounto all men. How the compariſon of Adam with Chriſt is to be vnderſtood.But if they will ſo take this compariſon, they ſhall be compelled to grant, that all by Chriſt ſhall be brought vntounto felicitie, as by Adam all are throwen headlong into ſinne & into death. But ſéeing the thing it ſelfe declareth the contrarie, they maie eaſilie perceiue, that this ſimilitude is not to be taken as touching all the parts therof; eſpeciallie ſéeing none fall of their owne conſent into originall ſin. And theſe men will, that grace bée not admitted, but through a mans owne conſent. Then if they admit this difference, how dare they affirme, that the matter is on each ſide alike? The ſcope of the Apoſtle in this compariſon, is to be conſidered; & beſides the ſcope, nothing is to be inferred. And in that compariſon, Paule ment nothing elſe, but that Chriſt is to thoſe which are regenerated, the beginning of life and of bleſſednes: as Adam is vntounto them, that are deriued of him, the cauſe of death and of ſinne. Now, whatſoeuer is afterward beſide this ſcope gathered touching the equalitie of multitude, or of the maner, the ſame is Per accidens, that is, By chance, and pertaineth not vntounto the ſcope and ſubſtance of the ſimilitude.

45 They obiect alſo the ſentence vntounto Timothie; God will hauehave all men to bee ſaued. 1. Tim. 2, 4.1 Tim 2:4For this ſentence Pighius continuallie repeateth, How God will hauehave all men to be ſaued.as though it were inuincible: when yet Auguſtine oftentimes hath taught, that it maie in ſuch ſort be expounded, that it bringeth no weight at all to prooue thoſe mens fond inuention. Firſt we take it to be ſpoken of all eſtates and kinds of men; namelie, that God will hauehave ſome of all kindes of men to be ſaued: which interpretation agréeth excellentlie well with the purpoſe of the Apoſtle. He had commanded that praiers and ſupplications ſhould be made for all men, and eſpeciallie for kings, and thoſe which hauehave publike authoritie, that vnderunder them we maie liue a quiet life, in all godlineſſe & chaſtitie. And therefore to declare that no eſtate or kind of men is excluded, he added; God will hauehave all men ſaued. As if he ſhould hauehave ſaid, No man is letted by that vocation and degrée, wherein he is placed, ſo that it be not repugnant vntounto the word of God, but that he maie come vntounto ſaluation: and therefore we ought to pray for all kind of men. But héereof we cannot inferre, that God endueth euerie man particularlie with grace, or predeſtinateth euerie man to ſaluation. Euen in like manner as in the time of the floud, all liuing creatures are ſaid to hauehave bene ſaued in the arke, with Noe; Gen. 8, 9.Gen 8:9whereas there were but onlie ſome of euerie kind gathered together in it: or we maie vnderſtand it thus; that God will hauehave all men to be ſaued; for that as manie as are ſaued, are ſaued by his will. As if a man ſhould ſaie of one that teacheth Rhetorike in a citie, that he teacheth all men: by which kind of ſpeach is not ſignified, that all the citizens are hearers of Rhetorike; but that as manie as learne, are taught of him. And this alſo is like, if a man pointing to the gate of a houſe, ſhould ſaie, that All men enter in this waie; we muſt not thereby vnderſtand, that all men enter into that houſe, but that as manie as doo enter, doo enter in by that gate onelie.

Further, there are ſome which interpret theſe words of the apoſtle, of the will of the ſigne, or of the antecedent; that all men are inuited, for that preaching is indifferentlie ſet foorth to all men. Neither is there anie, in a manner, which inwardlie féeleth not ſome pricke wherby he is oftimes ſtirred vp to liue well. So that if we reſpect this will of God, we eaſilie grant that he will hauehave all men to be ſaued. But they will not hauehave it to be vnderſtood of the hidden & effectuall will, which they call conſequent: and after this manner maie thoſe kindes of ſpéech p. 32be vnderſtood; Iohn. 1, 9.John 1:9God lightneth euerie man which commeth into this world; Matt. 11, 21.Matt 11:21Come vntounto me all ye which labour, & are laden. For all men are prouoked by the oracles of God, and all men are inwardlie mooued by ſome prouoking. All theſe interpretations are doubtles verie likelie, and alſo apt: and yet is there another beſides theſe, readie and plaine. Two ſocieties of men whereof either of them hauehave their vniuerſalitie.The holie ſcriptures ſet foorth two ſocieties of men: the one of the godlie, and the other of the vngodlie, and of both ſocieties hauehave patched together vniuerſall propoſitions, which ought of the warie reader to be drawne to their kind. The prophets ſaie, & Chriſt citeth the ſame; Iohn. 6, 45. Ier. 31, 33.John 6:45Jer 31:33All men ſhall be taught of God. And; All men ſhall know me, frō the leaſt to the greateſt. Iohn. 12, 32.John 12:32Againe; When I ſhall be lifted vp from the earth, I will drawe althings vntounto my ſelfe. Theſe vniuerſall propoſitions, vnleſſe they be vnderſtood of the godlie, which are elected, are not true: Ioel. 2, 28. Eſai. 66, 23.Joel 2:28Isa 66:23as are theſe alſo; I will powre of my ſpirit vponupon all fleſh. And; All fleſh ſhall come in my ſight, and ſhall worſhip in Ieruſalem. Againe; Luke. 3, 6. Pſal. 145, 14Luke 3:6Ps 145:14All fleſh ſhall ſee the ſaluation of God. Againe alſo; God lifteth vp all them that fall. Now, who ſéeth not, that theſe things are to bée vnderſtood onelie of the ſaints? Contrariwiſe, to the fellowſhip of the vngodlie perteine theſe ſentences; Iohn 3, 32. Matt. 10, 32.John 3:32Matt 10:32No man receiueth his teſtimonie, and yet manie beléeued; Ye ſhall bee hated of all men. Phil. 2, 21.Phil 2:21Againe; All men ſeeke the things that are their own. And againe; All men hauehave declined, Pſal. 14, 3.Ps 14:3and are altogether made vnprofitable, there is none that doth good, no not one. When as yet holie men, and they that are now regenerate, are acceptable vntounto God, and doo indeuour themſelues to exhibit vntounto him ſome obedience of the lawe. But theſe vniuerſall ſaiengs, ought not to be extended beyond their owne ſocietie.

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

46 They obiect alſo a ſentence of Chriſt; How often would I hauehave gatherd together thy children, Matt. 13, 37.Matt 13:37as a hen gathereth together hir chickens, and thou wouldeſt not? But here alſo is ment of the antecedent will of the ſigne, Whether Chriſt were let, that he could not gather the elect together.whereby God by his prophets, preachers, apoſtles and ſcriptures, manie times inuited the Iewes to flie vntounto him by repentance: which yet they refuſed to doo. But yet God, by his effectuall will, which they call conſequent, perpetuallie drew to him, thoſe that were his: neither was there euer anie age, wherein he gathered not togither as manie of the Hebrues as he had predeſtinated. Therefore Auguſtine ſaid; Thoſe which I would, I hauehave gathered togither, although thou wouldeſt not? They thinke alſo, that this maketh on their ſide, which is written in the beginning of the epiſtle to the Romans, Rom. 1, 20. How the Gentiles were ſaid to be inexcuſable.Rom 1:20concerning the Gentils; namelie, that they were inexcuſable: which they ſaie could not hauehave bin ſaid, vnles vntounto euerie man were giuen ſo much grace and helpe, as might ſuffice vntounto ſaluation. But this is to be knowen, that the apoſtle in that place intreteth only of knowledge; namely that the Gentiles could not excuſe their ſins, for that they had not a lawe giuen vntounto them of God, as had the Iewes: neither for that God had not in ſuch ſort opened himſelfe vntounto them, as he manifeſted himſelfe vntounto the people of the Iews; Ye knowe God (ſaith he) by his creaturs, and by the light of nature; ye wanted not the knowledge of right and of wrong; therefore, ye are inexcuſable. Wherefore wée muſt not thinke, that this ſentence extendeth further, than for the which Paule ſpake it. And if alſo thou weigh the matter better, thou ſhalt ſée, that the Ethniks and vngodlie men, againſt whom the apoſtle writeth, thought not that they wanted ſtrength to performe thoſe things which they knew to be vpright: forſomuch as they aſcribed all things vntounto frée-will. So as the apoſtle verie well concludeth againſt them, as if he ſhould hauehave ſaid; Doo ye thinke that ye hauehave ſtrength inough, ſo that ye iudge that ye hauehave no néed of Chriſt? But forſomuch as I hauehave prooued, that ye wanted not knowledge, & hauehave notwithſtanding liued wickedlie, I doo therefore inferre, that ye are inexcuſable. Furthermore, infirmitie and want of ableneſſe excuſeth p. 33not; ſéeing that we hauehave it not in our ſelues by creation, and by our firſt inſtitution; but by the fall and ſinne, which was brought in into our whole kind, by the firſt man.

The Ethniks alſo were inexcuſable, for that they performed not that in ciuill iuſtice, which laie in them to doo. Wherefore nothing can bée inferred of this palce, which can prooue the ſentence of the aduerſaries. They thinke that this alſo maketh with them, Rom. 3, 29.Rom 3:29which is ſpoken in the ſelfe-ſame epiſtle to the Romans; Is God the God of Iewes onelie, and not of the Gentiles alſo? Yes, of the Gentiles alſo. They labour of this place to inferre, that God giueth vntounto all men ſufficient aid, for that he is the God of all men. But they ſhould conſider, that Paule there reproueth the Iewes, for that they thought that the beneuolence & grace of God was ſo bound vntounto them, that the Gentiles were vtterlie excluded: ſo then he declared, that God hath not only elected ſom of the Iewes, but alſo hath his elect amongſt the Gentiles. Neither followeth in therefore of neceſſitie, that vntounto all the Gentiles ſhould be giuen grace, which might ſuffice vntounto ſaluation; ſéeing that neither all the Iews were partakers of ſuch grace. And wée ſpeake this, God is the God of all men.not as though we denie God to be the God of all men; for we knowe that euen the wicked alſo, will they or nill they, are ſubiect vntounto him; neither can they auoid his prouidence; whom although he bring not to eternall ſaluation, yet at the leaſt waie, he puniſheth them for their euill deſerts. Whoſe God God is peculiarlie ſaid to be.But he is peculiarlie ſaid, to bée the God of them, vntounto whom he hath giuen to acknowledge him for their God; and hauing acknowledged him, to worſhip him.

47 But that place ſéemeth to be of more difficultie, 1. Tim. 4, 10.1 Tim 4:10which is written vntounto Timothie, where God is called the ſauiour of all men, and eſpeciallie of the faithfull. How God is ſaid to be the ſauiour of all men.In which words, this word foreign, that is Sauiour, is to bée taken, not as though God giueth vntounto all men eternall ſaluation, but as it ſignifieth, that he preſerueth and defendeth all men from manie euils, which otherwiſe the diuell practiſeth againſt them. For ſo great is his rage againſt mankind, that if he were not reſtreined of God, he would deſtroie all things: he would ſuffer no common-welth nor church, but would bring to naught, both goods, and all things whatſoeuer perteine to mans life. So therefore God is the ſauiour of all men, in that he driueth awaie ſo great euils from men. But as touching eternall ſaluation, that is to be vnderſtood of the elect onelie: and therfore it is added; Rom. 10, 21.Rom 10:21And eſpeciallie of the faithfull. For ſéeing they are predeſtinated, they, aboue all other, attaine vntounto this benefit. They wreſt that alſo out of the prophet Eſaie, Eſaie. 65, 1.Isa 65:1which alſo Paule hath a little after, in the ſame Epiſtle; All daie long hauehave I ſtretched out my hands vntounto a people that beleeueth not, but ſpeaketh againſt me. Out of which place they can gather nothing elſe, but that which hath oftentimes bin ſaid; namelie, that all men vniuerſallie are inuited of God; that the prophets were ſent indifferentlie vntounto all men; that the ſcriptures are ſet foorth to all men. But this makes nothing to the grace of efficacie, whereof we ſpeake; we grant alſo that he ſtandeth at the dore and knocketh, Apoc. 3, 20.Rev 3:20& will enter in, if anie man will let him in. But this they ſhould adde, that there is no man, who can of himſelfe open; but it is neceſſarie that it be firſt giuen vntounto him of the méree goodnes of him that knocketh. And to commend alſo the merciemercy of God, they bring a ſentence of Eſaie; Though a mother can forget hir children, Eſai. 49, 15.Isa 49:15yet will not I forget thee. Which ſentence doubtles, verie little or nothing at all perteineth to this matter, wherof is now intreated. Who euer denied, but that God is conſtant of faith, & ſtandeth to his promiſes & couenants? This doth God in that place promiſes of himſelfe; namelie, that he will not forget his promiſe. And we alſo eueriewhere hitherto hauehave taught, that the predeſtination of God is moſt certeine: wherfore, whether this place of Eſaie be vnderſtood of predeſtination, or of the couenants and promiſes; yet dooth it not therof followe, that it is to be vnderſtood of all men. Pighius alſo cannot abide that, which both Auguſtine and we ſaie; namelie, that The reprobate doo ſerue the purpoſe of God, Whether the reprobate doo ſerue the purpoſe of God.to aduance & ſet foorth the power of Gods ſeueritie; and ſaith further, that God hath no néed of this cruell dealing, to make his name famous. Which thing he laboureth to prooue by a certeine ſentence taken out of the booke of Eccleſiaſticus. But that is thus to be interpreted; that None of vsus ought to thinke, that God hath néed of the works of men: for his felicitie is perfect and abſolute, without the aid and helpe of anie creature. But that the iuſtice of God is made manifeſt by the vnfaithfulnes, & wicked facts of men, while that God taketh vengeance on them: who dare denie, when as Paule teacheth that moſt euidentlie and plainlie? He citeth alſo out of the ſelfe-ſame booke of Eccleſiaſticus; God hath merciemercy on all men, Rom. 9, 17 & 23. Eccle. 12, 3Rom 9:17Rom 9:23Eccl 12:3becauſe of repentance. But the ſolution of this obiection euidentlie appereth, by that which hath bin ſpoken; namelie, that theſe words are to be vnderſtood of the vniuerſalitie of the elect. For by the winking at ſins, it is ſo farre off that the wicked doo aſpire vntounto repentance, that they rather waxe euerie daie worſe and worſe; they fall headlong into more gréeuous ſinnes. But it perteineth to the predeſtinate onelie, to returne againe into the right waie, after that GOD hath borne p. 34ſome-while with them.

The reprobate may for a while doo good workes, & the predeſtinate may fal into moſt grieuous ſinnes. 1. Sam. 9, 21. 1. King. 11, 4.1 Sam 9:211 Kgs 11:448 And touching anſwering to obiections, héere will I finiſh, and conſequentlie end the third article. Howbeit, this wée will in the meane time put you in mind of; that the reprobate may ſometimes in ſome degrée doo good workes: and that the predeſtinate on the other ſide, maie fall into ſinnes moſt gréeuous. Of the firſt part, Saule maie be vntounto vsus an example and firme teſtimonie; for he was at the beginning moderate, hauing a modeſt opinion of himſelfe, as the ſcripture ſaith. Salomon alſo at the later end of his age fell gréeuouſlie; yea, he fell awaie from God, 4. Kings. 3, verſ. 2. & 6.when yet at the beginning he was moſt holie; and had in his praiers, when hée was conſecrated, required thoſe things, 1. Kings. 21, 27, & 29. 1. King. 12, 21 Kgs 21:271 Kgs 21:291 Kgs 12:2which highlie pleaſed God: wherefore he was alſo heard. Likewiſe Achab repented, which repentance God talking with Helias, commended. Ezec. 18, …4.Ezek 18:4And alſo Ioas the king, as long as Ioiada the prieſt liued, behaued himſelfe well. Ezechiel alſo teacheth the ſelfe-ſame thing, when he writeth; If a righteous man depart from his righteouſnes and liue wickedlie, I will forget all his righteouſnes. Yea, and experience it ſelfe teſtifieth, that there are many which hauehave liued indifferent honeſtlie; and yet doo at the length, in the laſt time of their life periſh. Wherefore it is manifeſt, that in the reprobate, good workes ſometimes hauehave place, which yet come not from a ſincere and a perfect faith, but from a faith, that indureth but for a time; and therefore they cannot ſimplie be ſaid to be good, neither doo they in verie déed pleaſe God, but onlie hauehave a ſhew of goodnes, and maie as touching outward diſcipline be praiſed.

And that the predeſtinate doo ſomtimes moſt gréeuouſlie ſinne, 2. Sam. 11, 4 Matt. 26, 74. Pſal 206, 33 Exod. 32, 212 Sam 11:4Matt 26:74Exod 32:21Dauid is a witnes, who committed adulterie and man-ſlaughter. Peter alſo is a witneſſe, who abiured his ſauiour. Likewiſe Moſes and Aaron are witneſſes, who as the Scripture teſtifieth, committed no light ſinne. We dailie alſo ſée, that they, which are peraduenture in the number of the predeſtinated, doo fall into horrible crimes: and therefore we maie affirme, Good works doo ſerue both to predeſtination, & to reprobation.that good works doo ſometimes ſerue vntounto predeſtination, and ſometimes alſo to reprobation. Predeſtination by them bringeth the elect to eternall life; & as touching reprobation, they are ſometimes reaſons, why the fall is made the gréeuouſer. For they which fall awaie from God, forſomuch as they were by him adorned with good workes; as their ſinne is more gréeuous, Sinnes alſo doo ſerue to both.ſo alſo is their puniſhment more ſharpe. Sins in like maner ſerue both to reprobation & to predeſtination; for they that are reprobate, are by them brought to eternall deſtruction; they which are predeſtinate, doo by them the more ſet foorth the glorie of God, when they are deliuerd frō them. And therby alſo is miniſtred vntounto them occaſion more and more to knowe themſelues, & to acknowledge the benefites that are giuen vntounto them of God; and ſo doo giuegive thanks for them, & doo call vponupon him for helpe. And yet are not theſe things ſo to be taken, that bicauſe God, by his moſt ſingular wiſedome, vſeth theſe thigns moſt rightlie to our ſaluation, we ſhould therefore ſinne: we muſt followe the holie ſcripture, which commandeth, that Euill things are not to be done, Rom. 3, 8.Rom 3:8that good may come thereof.

49 Now let vsus at the length come to the fourth article, Look part. 1. pl. 3, art. 13.in which we purpoſe to intreate of thrée things in eſpeciall; Firſt, whether by the predeſtination or reprobation of God, anie neceſſitie be laid vponupon vsus; Secondlie, if there be anie neceſſitie, Whether by predeſtination, is brought in neceſſitie.whether the ſame doo hinder frée will; Laſtlie, whether by the foreknowledge or predeſtination of God be taken awaie his iuſtice, whereby he is ſaid in the Scriptures to render to euerie man according to his worke. Rom. 2, 6.Rom 2:6Theſe things being throughlie declared, I truſt the article propoſed ſhalbe fullie ſatiſfied. Touching the firſt part, this we ſaid firſt, How neceſſitie is defined.that neceſſitie is defined to be that which cannot be otherwiſe. But the principles or grounds of neceſſitie, are ſometimes inward, and ſometimes outward. Things which of their owne nature are of neceſſitie, and of an inward principle; The grounds of neceſſitie are inward & outward. A diuiſion of neceſſitie. A Geometricall neceſſitie.either they are abſolutelie neceſſarie, as God: and whatſoeuer things, if they be changed, include contradiction (as they ſpeake;) As, that foure is not an euen number, or that foure and thrée are not ſeuen, and this is called a Geometricall neceſſitie; for that it ſuffereth no varietie. Other things indéede are of neceſſitie of an inward ground, but yet not abſolutelie and ſimplie, vnleſſe they followe the accuſtomed courſe of nature. Fire is ſaid of neceſſitie to burne that which is apt to be burnt, and the ſunne alſo of neceſſitie perpetuallie mooueth; but theſe are not ſimplie neceſſarie: for God is able to let them, and to cauſe theſe phyſicall and naturall things ſometimes to ceaſe from their proper operation. Dan. 3, 21.Dan 3:21As it is manifeſt of the thrée children put into the ouen of fire, which were not burnt, although the flame were moſt great. Ioſua. 10, 12Josh 10:12The ſun alſo ſtaid from his courſe, whileſt Ioſua purſued after his enimies. And in the time of Helias, 1. Kin. 17, 1.1 Kgs 17:1it is moſt likelie, that there were vapors drawen out of the earth, and out of the ſea; and yet for all that, for the ſpace of thrée yeares, came not downe out of the clouds, deaw, nor raine. This alſo is manifeſt of Ezechias, 2. Kin 20, 1. A diuiſion of neceſſitie that commeth outwardlie.2 Kgs 20:1that his diſeaſe was by nature to the death. And theſe things ſhall ſuffice touching inward neceſſitie.

That neceſſitie alſo, which commeth outwardlie, is of two ſorts: the one violent, when p. 35things are compelled to abide or to worke contrarie to their nature; the other is by ſuppoſition: by occaſion whereof the Schoole-men hauehave ſaid, that there is a neceſſitie of the conſequence & an other of the conſequent. By which diſtinction, they ment nothing elſe, but that the connexion is ſometimes neceſſarie, A ſenſe compoſed and a ſenſe diuided.although that which is inferred, be not of it ſelfe neceſſarie. The Logicians alſo hauehave thus diſtinguiſhed them; that they call the one a compounded ſenſe, & the other a diuided ſenſe: as if thou wilt ſaie, that it is not poſſible that white ſhould be blacke; that will be granted, if theſe two things be taken coniunctiuelie and togither; namelie, that one & the ſelfe-ſame thing, ſhould be both white and blacke, which is by no meanes poſſible: but if they be taken apart, then it may be ſaid not to be impoſſible; for that which is now white may changed & made blacke. Wherfore the School-men thinke, that the whole difficultie of this controuerſie conſiſteth in the neceſſitie of the conſequence, An other diſtinction of neceſſitie.and of the conſequent in the compounded ſenſe. But we, for the more perſpicuitie, will adde another diſtinction; that there is one neceſſitie of certeintie or infallibilitie, and another of coaction.

50 Now let vsus more narrowlie ſearch out, how thoſe diſtinctions of neceſſitie may be applied vntounto this preſent purpoſe. Our actions hauehave no neceſſitie of inward principles, but hauehave it by ſuppoſition.Firſt I ſaie, that our actions hauehave not neceſſitie by an inward principle; for that is will, which of hir owne nature, that is, (as God hath made it) is mutable & flexible vntounto either part: howbeit they hauehave neceſſitie by ſuppoſition. For that as ſoone as thou reſpecteſt the foreknowledge and predeſtination of God, it followeth of neceſſitie, that it ſhall ſo come to paſſe, as it is of God foreknown and predeſtinated. Our will indéed hath an aptneſſe, that it may be bowed to either part alike; but the action thereof, namelie the conuerſion, it ſhall not hauehave, but to that part which God hath foreknowne: wherefore the neceſſitie falleth vponupon the connexion and coniunction of the predeſtination of God with our works. Which they ment by the compounded ſenſe, and by the neceſſitie of the conſequence. For our works, if they be conſidered apart, and that we onlie hauehave a reſpect vntounto their nigheſt originall, that is, vntounto the will, are of neceſſitie. Here alſo is confeſſed neceſſitie of certeintie, or of infalliblenes: for that God can neither be changed nor deceiued. The will cannot be conſtrained.Neither doo we plainelie grant, that predeſtination bringeth neceſſitie of coaction: for coaction and violence is againſt the nature of will. For if it ſhould vnwillinglie do anie thing, it ſhould not then be called will, but rather a nill (if a man may ſo terme it) which were to ouerthrowe it. I knowe that the School-men ſtriue among themſelues, whether God foreknoweth thoſe things, which he foreknoweth, neceſſarilie, or contingentlie. But in this contention, I will not intermedle my ſelfe, for that there is not ſuch matter ſet foorth in the ſcriptures; it is ſufficient vntounto me, to prooue that God is cleare from all maner of change and alteration. For the contingence and newneſſe is in the things; but God alwaies and perpetuallie abideth one and the ſelfe-ſame.

But that there is ſuch a neceſſitie, namelie of the conſequence, or of the compounded ſenſe, or of infalliblenes found in the holie ſcriptures, Proofes for neceſſitie, by ſuppoſi…. Matt. 20, 19. Act. 2, 23.Matt 20:19Acts 2:23we will alledge certeine places, which euidentlie prooue the ſame. Leaſt anie ſhould thinke it but a feigned inuention, Chriſt ſaid; It muſt needs be, that he ſhould be deliuered vntounto the Iewes, to be mocked. This neceſſitie can be of no other thing inferred, but of the definite counſell of God: which Peter teacheth in his ſermon in the acts of the apoſtles. Chriſt alſo ſaid; Act. 1, 16. Luk. 22, 37Acts 1:16Luke 22:37that It muſt needs be that the ſcriptures ſhould be fulfilled. In Iohn it is written; Iohn. 10, 35John 10:35The ſcripture cannot be broken, that is, it is not poſſible, but that it muſt néeds be fulfilled. VntoUnto the Hebrues; It is vnpoſſible, Heb. 6, 4.Heb 6:4that they which once being illuminated, &c. In which place is intreated of ſinne againſt the holie Ghoſt, that it is impoſſible, that they which are guiltie of it ſhould eſcape; for that God hath altogither decréed, for euer to forſake thoſe, which hauehave ſo ſinned. Chriſt alſo ſaid of the temptations of the latter times; that The elect alſo, Mat. 24, 24. Ibidem. 35.Matt 24:24if it were poſſible, ſhould be deceiued, Againe; Heauen and earth ſhall paſſe, but my words ſhall not paſſe awaie. In which words is ſignified, that all thoſe things, which God hath ſpoken either in the ſcriptures, or in his eternall determination, cannot by anie meanes be made fruſtrate. He anſwereth alſo vntounto his parents; Luk. 2, 49.Luke 2:49Did ye not knowe that it behooueth me to worke thoſe things, which perteine to my father? VntoUnto Timothie Paule writeth; 2. Tim. 2, 192 Tim 2:19The foundation ſtandeth firme, God knoweth who are his. And in Iohn; Whom the father hath giuen vntounto me, Iohn. 10, 29John 10:29no man can take out of my hand. Laſtlie; Pſal. 115, 3.Ps 115:3Althings whatſoeuer he would he hath doon both in heauen & in earth. Wherefore of all theſe things is gathered, how euidentlie this neceſſitie of certeintie & infalliblenes is ſet forth in the holy ſcriptures; neither is it (as ſome thinke) a deuiſe of man.

51 And theſe things which we hauehave ſpoken of foreknowledge, perteine alſo to prouidence: Theſe thinges belong alſo vntounto prouidence. Whether our actions ſhalbe called neceſſarie or contingent.for although in this vniuerſalitie of things, manie things are ſaid to be doone by chance; yet notwithſtanding, bicauſe that there is nothing, be it neuer ſo ſmall, but it is ſubiect vntounto the prouidence of God, therefore alſo hath it neceſſitie, which we call, neceſſitie of certeintie; and others, of conſequence. But if, forſomuch as p. 36things may be called partlie neceſſarie, and partlie alſo contingent, or frée, as we hauehave decl…red, thou wilt aſke whether condition is moſt agréeable vntounto them? I anſwere, that that is moſt agreable, which is naturall and inward. Forſomuch therefore as the neceſſitie, whereof we now intreat, commeth outwardlie, and is onelie by ſuppoſition; therfore things ought in no wiſe to be eſtéemed according to it, but according to thoſe principles, or grounds, which are vnderſtood of vsus: & ſo our works, which procéed from will, ſhall be ſaid to be frée; & thoſe things, which are ſo produced in nature (that alſo their contrarie may come to paſſe) are counted contingent. Howbeit, that neceſſitie of certeintie, or of conſequence, which we affirme, is neuer to be denied; neiher muſt we plucke awaie our works, either from nature, or from foreknowledge, or from the prouidence of God. And as touching the will of GOD, we muſt thinke, that in verie déed it gouerneth and moderateth all things, which thing is of all men commonlie granted. For although men perceiue and féele, that they by will doo decrée and chooſe thoſe things which they are minded to doo: yet if they be godlie men, they will alwaie ſaie; This or that will I doo, if God permit. But if they be yet without the religion of Chriſt (as were the Ethniks) yet notwithſtanding, they alwaies make mention of fate or deſtinie, of the thrée ſiſters called Parcae, or of chance, which is oftentimes read in the poets. Who (as we hauehave ſaid before) if by the word [Fate] or ſuch like, they vnderſtood the connexion of cauſes, ouer which God himſelfe is the ruler, and moderateth & gouerneth it, then is there no hurt in that opinion; although, by reaſon of the abuſe of the word, it is better vtterlie to abſtaine from it. There are ſome alſo, which dreame of a certeine fatall, mightie, and ſtrong neceſſitie, affixed vntounto the ſtars, and vntounto naturall cauſes, which God himſelfe cannot change: which is erronious, wicked, and far from the wiſe men of old time; who expreſſelie declare, that by Fate they vnderſtood the will and gouernement of God. The verſes of Cleanthes the Stoike, which he wrote touching this matter, Seneca in his 18. booke of epiſtles hath turned into Latine, whoſe meaning in engliſh is thus;

Verſes of Cicanthes touching deſtinie.Lead me, ô ſouereigne ſier, and Lord of loftie ſkie

Where pleaſeth thee: for I obeie to followe ſpeedilie.

Lo, preſt I am without delaie, though loth thou makest me,

Yet groning forward ſhall I go, and euill while I be.

What, being good, I might hauehave doone, to doo I ſhall be faine:

The willing perſons fates doo lead, vnwilling they conſtraine.

Although in theſe verſes be auouched fate or deſtinie, yet is the gouernement thereof put in the hands of God: for he calleth vponupon the moſt high father, and deſireth to be led of him; whoſe will notwithſtanding, he affirmeth to be both certeine and infallible. The ſelfe-ſame thing ſéemeth Homer in his Odyſſea to hauehave ment in theſe verſes, which are thus in Engliſh;

Such is the mind in earthlie men, and ſo themſelues they bend,

As mooues the ſier of men, and gods: that dailie doo aſcend.

And when we ſpeake of foreknowledge, The preſcience of God muſt not be ſeparated from his will.we exclude not will: for, as we at the beginning admoniſhed, God cannot foreknowne that anie thing ſhall come to paſſe, vnleſſe he willeth that it ſhall come to paſſe. For there can nothing be, but that which God willeth to be; and that which God willeth, he alſo bringeth to paſſe for vsus: for as Paule ſaith; He worketh in vsus both to will and to performe.

52 But this will ioined to foreknowledge, neither inuerteth nor deſtroieth natures; The preſcience of God inuerteth not natures.but ſo worketh in them, as is agréeing with them: and therefore, forſomuch as the nature and proprietie of the will of man is to worke fréelie and by election, the foreknowledge and will of God taketh not awaie this facultie or power from it; Predeſtination is the cauſe of all our good actions. Praiers of the Church.although his predeſtination be the cauſe of all good actions, which are doone of the elect, and in the elect. Which thing is not onelie prooued by teſtimonies of the ſcriptures, but alſo the conſent of the church in their praiers affirmeth the ſame. For thus it praieth, O God from whom all holie deſires, all good counſels, and all iuſt works doo proceed, &c. And ſinnes, although after a ſort they are ſubiect vntounto the will of God yet are they not in ſuch ſort produced of it, as are good actions: howbeit, this ought to be for certeine, that they alſo are not doone vtterlie without anie will of God. For permiſſion, Permiſſion belongeth vntounto will.which ſome doo acknowledge, differeth not from will: for God permitteth that which he will not let. Neither ought it to be ſaid, that he dooth vnwillinglie permit, but willinglie; as Auguſtine ſaith. Wherefore in either kind of works, the will and foreknowledge of God, in ſuch ſort vſeth it ſelfe, that it ouerthroweth not the facultie or power of mans will. In the predeſtinate it prouideth, that nothing be of them committed, which may ouerthrowe their euerlaſting ſaluation. And from the reprobate it taketh awaie no naturall power, which perteineth to their ſubſtance or nature; Note what God doth towards the reprobate.neither compelleth it them againſt their will to attempt anie thing: but it beſtoweth not vponupon them ſo much merciemercy, nor ſo much grace, as it dooth vponupon the elect, and as p. 37ſhould be néedfull to ſaue them. But a great manie herat ſtumble, for that they think with themſelues; If God hauehave foreknowne, that we ſhall méet togither to morrowe, then muſt it néeds be that our will was vtterlie determined to this part: otherwiſe that could not be foreknowne.

Whether our will be vtterly determined to one part.But we anſwere, as we hauehave alreadie ſignified, that that determination is in ſuch ſort with God, as is agréeing with the proprietie or nature of the will. But vntounto it is proper ſo to will one part, that of his nature, it can alſo will the other part. Wherefore we confeſſe, that if we hauehave a reſpect vntounto God, it is appointed and decréed what we ſhall doo; for his knowledge is not in vaine called foreknowlege: for he hath not an opinion of things, ſo that his knowledge can be chaged, but hath a certeine and ſure knowledge. And there can be no knowledge, vnleſſe (as we hauehave ſaid) it be certeine and firme. But this definition and certeintie of his, we both hauehave ſaid, and doo ſaie, inuerteth not the nature of things, neither taketh awaie libertie from our nature. Which is prooued by this reaſon; Manie things are poſſible which neuer ſhall be.God did foreknowne that manie things are poſſible, which in verie déed ſhall neuer be: and although they ſhall neuer be, yet the foreknowledge of God taketh not awaie from them, but that they are poſſible. Which we will declare by an example of the ſcripture; Chriſt, when he was taken, Matt. 26, 53.Matt 26:53ſaid; I could hauehave asked of my father, & he would hauehave giuen me eleuen legions of angels, which ſhould defend me from theſe ſouldiers. Wherefore Chriſt affirmeth, that it was poſſible for him to aſke, and that vntounto him might be granted ſo manie legions of angels: which yet was neither doone, nor was by anie meanes to be doone. And yet notwithſtanding, God foreknew that it might hauehave béene doone: and although it ſhould neuer come to paſſe, yet was it not hindered by foreknowledge, but that it was poſſible. Wherefore, as the foreknowledge of God letteth not poſſibilitie; ſo likewiſe it taketh not awaie contingencie and libertie.

53 This neceſſitie of infalliblenes, is not onelie declared and prooued by the holie ſcriptures, and by reſons (as we hauehave now ſhewed) but alſo is acknowledged of the fathers. Origin againſt Celſus, in his ſecond booke againſt the argument of Celſus, which he obiected againſt the chriſtians, ſaieng; Your Chriſt at his laſt ſupper foretold (as ye ſaie) that he ſhould be betraied of one of his diſciples: Matt. 26, 21.Matt 26:21if he were God, as ye counted he was, could not he let the dooing thereof? Origin here woondereth, & anſwereth, that this obiection is verie ridiculous: for, forſomuch as he foretold that that ſhould come to paſſe, if he had letted it, then had he not ſpoken the truth: and therefore he added, that it was of neceſſitie; neither could it otherwiſe be, but that the ſame ſhould come to paſſe which was foretold. Howbeit, bicauſe that this foretelling changed not the will of Iudas, therefore he is woorthilie accuſed, neither ought the blame to be laid vponupon Chriſt which foretold it. Origin in that place acknowledgeth the one and the other; namelie the neceſſitie of certeintie, and the nature of will not letted. Ambroſe alſo interpreting theſe words of Paule; Iacob hauehave I loued, Rom. 9, 13.Rom 9:13but Eſau hauehave I hated, referreth the ſentence of the apoſtle to works foreſéene, and yet addeth, that it could not otherwiſe hauehave come to paſſe, but as God foreſawe that it ſhould come to paſſe. Chryſoſtome alſo expounding that which is written vntounto the Corinthians; 1. Co. 11. 19.1 Cor 11:19It behooueth that hereſies ſhould be, confeſſeth, that this neceſſitie is a neceſſitie of foretelling, which is nothing preiudiciall vntounto the power of our will & choiſe. Neither is this neceſſitie taken awaie, by certeine places in the ſcriptures, which otherwiſe at the firſt ſight ſéeme to affirme a change to be in the mind of God; as is that of Eſaie, when he threatened to Ezechias the king, 2. Kings. 20. 1. and 5. The certeintie of the foreknowledge of God is conſtant & is not changed. Ionas. 3 4. and 10. Eſaie. 38, 1.2 Kgs 20:12 Kgs 20:5Jonah 3:4Jonah 3:10Isa 38:1preſent death: which propheſie neuertheles God ſéemed to change, when he prolonged his life fiftéene yéeres. And to the citie of Niniuie it was foretold, that it ſhould be deſtroied within fortie daies; which neuertheleſſe came not to paſſe.

Thoſe things in verie déed make nothing againſt the truth before taught; for God foretold vntounto Ezechias his death, which was euen at hand, according to the cauſes of the diſeaſe whereof he was then ſicke, and therein was made no lie. But as touching foreknowledge, as GOD foreknew, that the king ſhould be in danger of that moſt deadlie diſeaſe; euen ſo foreknew he that his life ſhould be prolonged fiftéene yéeres. And as he foreknew, that the ſinnes of the Niniuits deſerued preſent deſtruction; euen ſo likewiſe foreknew he, that of his merciemercy he would giuegive vntounto them to repent, and to be ſaued. By the verie which rule is to be expounded that place of Ieremie, verſe. 8.in the 18. chapter, wherein God ſaith, that He alſo would change his mind, or repent him of the plague, which he had threatened vntounto anie citie, nation or kingdome, if they would repent. But what ſhall we ſaie of Paule, who writeth to the Corinthians, that He chaſtiſed his bodie, 1. Cor. 9, 27. Why Paulr chaſtiſed his bodie.1 Cor 9:27and brought it into bondage, that he might not be a reprobate? What ment he to change that firme purpoſe of God? Verelie Paule ment not, that he was able to inuert the order of the predeſtination or reprobation of God; The ſaints worke well to the end they may be obedient to predeſtination.and therefore he ſaid not, Leſt I become a reprobate; but, Leſt I be reprooued: for he minded by all induſtrie and carefulneſſe to be obedient to the predeſtination of God. For they which are predeſtinated vntounto eternall life, ſtudie to mortifie the fleſh. p. 38And he ſaid that he would not become reprooued, that is, he would not be found and accuſed, to lead his life otherwiſe than he preached: which kind of vice all men diſallow, deteſt, and condemne. Wherfore in that place, was not intreated of the reprobation of God; but of that kind of crime, It is diſhoneſtie for a man to giuegive good admonitions, and to liue wickedlie.which they are guiltie of, whoſoeuer giuegive good monitions, and in the meane time, they themſelues lead their life moſt wickedlie. Although if a man will néeds refer theſe things to the iudgement of God, he might well grant the ſame as touching preſent iuſtice or iniuſtice; but not according to firme purpoſe, wherof we at this preſent intreate.

54 Cicero, a man otherwiſe full of wit, and of good literature verie well deſeruing, was excéedinglie deceiued in this queſtion; as it is euident by his ſecond booke De diuinatione. Which thing Auguſtine declareth in his fift booke De ciuitate Dei, the ninth and tenth chapters. For he thought it vnpoſſible, that the foreknowledge of things to come ſhould not ouerthrowe the facultie or power of mans will: Ciceros opinion repugnant to our religion.therfore he tooke awaie all maner of predeſtination or foretelling. Which opinion, how much repugnant it is to our religion, all men vnderſtand; ſéeing it is ſtaid vponupon the oracles of the prophets, God reuealeth to the prophets things that he will doo. Amos. 3, 7. Gen. 6, 3. Gen. 1…, 17.Amos 3:7Gen 6:3Gen 1:17as vponupon ſure foundations. And it is written, that God did neuer anie thing, which was of anie weight, but he firſt reuealed it vntounto the prophets. He ſhewed vntounto Noe the deſtruction that ſhould come by the floud, long time before it came to paſſe. VntoUnto Abraham he foreſhewed the burning of Sodoma; and vntounto him he ſignified the oppreſſion and deliuerance of his poſteritie in Aegypt. Gen. 15, 13.Gen 15:13And in a maner vntounto the ſelfe-ſame prophets he gaue charge to foretell the captiuitie of Babylon, Ier. 25, verſe 8, and 12.Jer 25:8Jer 25:12and the returne from thence. He alſo commanded all the prophets to propheſie, The authoritie of the prophets is conſtant.that Chriſt ſhould come. And therefore vntounto vsus ſo conſtant is the authoritie of propheſies, that to denie it, is vtterlie to ouerthrowe all religion. Wherefore Auguſtine not without iuſt cauſe ſaid; that Thoſe men, which were called Genethliaci, If we denie GOD the foreknowledge of things, we denie him to be God. Pſal. 14, 1.Ps 14:1which auouched the fatall neceſſities of the ſtars, were more tollerable than Cicero; for they gaue ſome place vntounto God. But if he be denied to foreknowe things to come; thereby alſo is he denied to be God. Dauid ſaith; The fooliſh man ſaid in his hart, There is no God. Which ſaieng he ſheweth to be the opinion of the wicked; for that they, when they commit wicked facts, thinke that GOD ſéeth them not, & that he will neuer puniſh them. And Cicero hath giuen vsus occaſion to ſuſpect, that he was after a ſort infected with this impietie; for that in his booke De natura deorum, he bringeth in Cotta, Note what is ſaid by Cicero.and the high préeſt thus reaſoning togither; that Cotta deſired much, that he might hauehave vndoubtedlie prooued vntounto him, that there are gods. Howbeit, bicauſe he ſawe that it was a thing odious, hatefull, and in a maner infamous, to denie that there is a God; therefore towards the end of the booke, he gaue ſentence on Balbus ſide, who defended that there are gods: but yet he ſo gaue ſentence, that he ſaid vntounto Velleiu…, that the opinion of Cotta ſéemed vntounto him more probable. Verelie a godlie man, and one confirmed in religion, would neuer ſaie that that ſentence is likelie to be true, wherin the diuinitie is called into doubt. But theſe are the diſputations of ouer reaſon, wherof Paule abundantlie wrote in the firſt chapter of the epiſtle to the Romans.verſe. 2….

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

p. 3955 But leauing theſe, let vsus returne vntounto Cicero, who ſaid; If there be foreknowledge, then things ſhould in ſuch ſort come to paſſe, as they were foreknowne; neither can the euent foreſéene be auoided: ſo that the libertie of man is vtterlie loſt. Lawes, admonitious, rewards, puniſhments, and ſuch like things, are in vaine: wherefore he purpoſeth a choiſe, that a man ſhould chooſe, whether he would rather admit foreknowledge, or libertie of the will; for that they could not conſiſt both togither, as far as he iudged. And bicauſe he was a man hauing to doo in ciuill matters, and delt in lawes & iudgements; he rather reiected the foreknowledge of God, than he would looſe the libertie of the will of man. And for this cauſe Auguſtine ſaith of him; Thoſe which will be frée, he maketh ſacrilegers, ſo that for defenſe of their libertie, they ſpoile God of his foreknowledge. Ciceros reaſon was; If the will be frée, there can be no ſure connexion of cauſes. For if it were ſure, it might not be broken by our will: and if there be no ſure connexion, then foreknowledge cannot ſtand; and therefore he affirmeth, that God alſo foreknoweth not what things ſhall come to paſſe. For if he ſhould foreknowe them, then ſhould there be a ſure and firme order of cauſes; which being granted, there ſhould nothing remaine in the power of our will. But we ought to hold both theſe, bicauſe we hauehave experience of the one by ſenſe. For euerie man may perceiue in himſelfe, how he worketh by counſels & deliberation, The elections and choiſes of man are not againſt the prouidence of God.and chooſeth that which pleaſeth him. But the other, that is, the foreknowlege of God, we hold by faith; which knowledge is of no leſſe force than the apprehenſion both of ſenſe and reaſon. And ſo we denie vntounto Cicero that conſequence. There is a certeine and conſtant order of cauſes, which God foreknew; therefore there is nothing in our will. The will of man is placed in the order of cauſes.And for this the argument is denied, bicauſe our wils alſo are to be placed amongſt the cauſes of things, yea & hauehave not amongſt them the vnwoorthieſt place. Wherefore, euen as God can foreknowe what ſhall come to paſſe of other cauſes: in like ſort is he able plainelie to ſée what our wils will chooſe. God by his preſcience changeth not the nature of cauſes.And as in foreſéeing other cauſes, and their effects, he in no wiſe deſtroieth nor changeth the nature of them: ſo likewiſe he hath left the wils of men vntouched.

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

There is a certeine cauſe, (as ſaith Auguſtine) which ſo worketh, God is the working cauſe.that it is by no meanes wrought; and ſuch a cauſe is God. And there is another cauſe, which ſo worketh, that it alſo is wrought of another; of which kind is our will, which ſo willeth and worketh, as it is wrought of God. Wherefore we ought neither to aſſent vntounto Cicero, nor to the Stoiks; for as we ought to withdrawe nothing from the foreknowledge of God, Our wils mu… not be exempted from the foreknowledge of God. Note a ſaieng of Auguſtine.ſo leaſt of all are our wils to be exempted from it, for the perteine to the better part of the world. For what ſhould he hauehave a care of? Or what ſhould he foreknowe, if he ſhould not hauehave a care of men? Our wils (as ſaith Auguſtine) are able to doo ſo much, as God would and foreknew they ſhould be able to doo: and therefore, whatſoeuer they are able to doo, they moſt certeinelie are able to doo; & whatſoeuer they ſhall doo, they ſhall without all doubt doo it: for that he, whoſe foreknowledge cannot be deceiued, foreknew that they ſhould be both able, and alſo doo it. And in the tenth chapter of the fift booke before cited, he diſtinguiſhed, as we did, the two ſorts of neceſſitie; one, Neceſſity of two ſorts.whereby we are compelled to ſuffer thoſe things which we would not, as is the neceſſitie of death, wherevnto, will we or nill we, we muſt giuegive place; the other neceſſitie he ſaith, is that, according to which anie thing is ſaid to be neceſſarie, that is to ſaie, that which ſhall vndoubtedlie come to p. 40paſſe. And as touching this, there is no néed that we ſhould be afraid concerning our will; for by it the will is not diminiſhed. The former indéed is repugnant vntounto it; Not euerie neceſſitie hurteth the will.for it is not poſſible that it ſhould will anie thing vnwillinglie: but this latter is nothing at all againſt the nature of the will. The life and foreknowledge of God, although they are neceſſarilie attributed vntounto him, yet they nothing hurt his nature nor will: he neither can be deceiued nor die; and yet ſuffereth he not anie thing which he willeth not. So alſo we ſaie, that when we will anie thing, by will, we neceſſarilie will it: and yet doo we not thinke, that hereby our choiſe is violated.

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

And as our memorie compelleth not things paſt, to be paſt; Our memorie compelleth not things paſt to be paſt.ſo foreknowledge compelleth not thoſe things which ſhall come to paſſe, to come to paſſe. And this likewiſe may another waie be declared; If a man ſawe Plato diſputing with Socrates, or the ſunne or the moone eclipſed, the ſight of the ſéer cauſeth not, that they which diſpute togither, ſhould neceſſarilie or vnwillinglie diſpute; neither dooth cauſe, that the ſunne or moone doo eclipſe by chance, ſéeing thoſe eclipſes of the heauenlie lights hauehave their neceſſarie cauſes: wherefore, he which dooth ſée both, maketh not, by the reaſon of his ſight, that which is contingent, neceſſarie; neither maketh he that which is neceſſarie, contingent. Neither ought we to imagine, that the foreknowledge of God obteineth his certeintie of the neceſſitie of things; for ſo great is the perſpicuitie of the mind of God, that it can alſo moſt certeinlie vnderſtand things contingent. Neither is this reaſon anie thing hindered, by that which we before often admoniſhed; namelie, that the foreknowledge of God hath alwaies will ioined with it, ſéeing nothing can be foreknowne of God to be, which he himſelfe willeth not to be. But yet this will, Epheſ. 1, 11.Eph 1:11whereby God worketh all in all, applieth it ſelfe to the natures of things; for in meate it nouriſheth, How the will of God bringeth not neceſſitie vntounto things.in the ſunne it lighteneth, in the vine it bringeth foorth wine, and in the will of man it cauſeth, that they of their owne accord, and fréelie, will thoſe things, which they will. Paule, as we read in the Acts, cited that ſentence of Aratus; In him we liue, Acts. 17, 28.Acts 17:28we mooue, and hauehave our being: whereof it followeth, The will receiueth ſuch motions of God as he will.that the will of man hath his motions of God. But if a man ſaie, that it receiueth of God ſuch motions, as it ſelfe before willeth; then ſhall he ſpeake things abſurd: for then ſhould our will meaſure and gouerne the influences of God, which is furtheſt from the truth. But rather let vsus ſaie, that it receiueth of God ſuch impulſions and motions, as he will giuegive; and let vsus in the meane time marke, that God ſo worketh in our will, that it gladlie, willinglie, and of it owne accord, receiueth the motions, which God putteth into vsus.

57 But how it commeth to paſſe, that God moſt certeinlie foreſéeth things to come, Second cauſes may be doubtfull, wheras yet the will of God is certeine.when yet the wils of men, and manie naturall cauſes are doubtfull, and worke contingentlie; it may thus be declared. It is true indéed, that thoſe, which conſider things onelie in their cauſes, are oftentimes deceiued. For all cauſes doo not neceſſarilie bring foorth their effects; for ſomtimes they are letted, and otherwiſe inclined than they were ſuppoſed. Wherefore men are not deceiued, when they iudge of effects lieng hidden p. 41in their cauſes. But the foreknowledge of God, not onelie knoweth what things ſhall come to paſſe in their cauſes; but alſo throughlie ſéeth them, as if they were alreadie brought foorth, and by their cauſes made perfect. And hereof it commeth, that we may of the foreknowledge of God infer neceſſitie of certeintie and infalliblenes; and ſo can we not doo of the nigheſt cauſes. For when we ſaie, that God foreknew that this or that ſhould be to morrowe; we rightlie adde, that therefore it ſhall of neceſſitie be. Neceſſitie is not applied vntounto a thing knowne, but as it is foreknowne of God as preſent and alreadie brough foorth; which maketh not onelie to perſpicuitie, Euerie thing while it is, is of neceſſitie.but alſo to neceſſitie: for euerie thing, whileſt it is, is of neceſſitie: neither muſt we afterward grant, that the thing is of neceſſitie, for that it is not taken in ſuch ſort as it was foreknowne of God.

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

And Ambroſe plainlie confeſſeth, that Our harts are not in our owne power; neither is there anie of the beléeuers, which often falleth not, when as neuertheles he would faine ſtand. Wherevpon we ought all to praie; Forgiue vsus our treſpaſſes. Matt. 6, 12. Gala. 5, 17.Matt 6:12Gal 5:17And vntounto the Galathians Paule ſaid; The ſpirit fighteth againſt the fleſh, and the fleſh againſt the ſpirit, ſo that yee doo not thoſe things which ye would. Rom. 7. ver. 15, and 23.Rom 7:15Rom 7:23And in his epiſtle to the Romans it is written; The euill which I hate, that I doo. Againe; I feele a lawe in my members ſtriuing againſt the lawe of my mind, and leading me awaie captiue into the lawe of ſinne: which words cannot bée vnderſtood, but onlie of man regenerated. For he had ſaid; In my mind I ſerue the lawe of God, verſe. 22.but in fleſh the lawe of ſinne: which in no wiſe can be referred to a man not yet iuſtified. We grant indéed, that God could, if he would, God could keepe vsus from al maner of ſinne, but he doth it not.giuegive vntounto men ſo much aid, that they ſhould not ſinne at all; but that hitherto hath he not doone, neither hath he vndertaken at anie time to doo it. Wherefore, our will is ſubiect yet to ſome ſeruitude, which as we deſire to remaine certeine and vndoubted; ſo on the other ſide we affirme, that by the foreknowledge and predeſtination of God the will is not letted.

58 Hitherto in this article it is ſéene, what neceſſitie commeth of the foreknowledge and predeſtination of God; namelie ſuch a neceſſitie, as is not abſolute, but by ſuppoſition, which we call neceſſitie of conſequence, of infalliblenes, and of certeintie; but not of coaction. And ſéeing it is ſo, it is now euident, that no iniuſtice is committed of God, when he condemneth ſinners, and glorifieth the righteous. For vntounto euerie man is rendered according vntounto his works; ſo that no man can ſaie, that his ſinnes are not his owne works, ſéeing he is not compelled to commit them, but excéedinglie alloweth and willeth them. Neither are lawes, Monitions, lawes, and puniſhments are not in vaineadmonitions, promiſes, & puniſhments in vaine; as it was obiected: for they are of ſo much force, as God hath decréed they ſhall be of force; as Auguſtine writes in his fift booke De ciuitate Dei, in the chapter before cited. For Gods will is to vſe them vntounto the ſaluation of manie; and although they profit not ſome, yet they want not their end: for they helpe forward to the condemnation of the wicked. Praiers alſo are not made vnprofitable; Praiers alſo are not in vaine.for by them we obteine thoſe things, which God hath decréed to giuegive vntounto vsus by them. Wherefore, this is an excellent ſaieng of Gregorie, in his dialogs; that By praiers cannot be obteined but thoſe things onlie, which God hath predeſtinated to giuegive. And how by predeſtination, or foreknowledge, or propheſies, ſins are not excuſed, we are taught by verie manie teſtimonies of the holie ſcriptures. Chriſt foretold that Iudas ſhould betraie him; Mat. 26, 21. An example.Matt 26:21verelie that foretelling neither tooke away from Iudas his wickednes, nor yet powred it into him. He followed the intiſements of couetouſnes, he betraied not the Lord to obeie his propheſie. Chriſt alſo was by the will of God ſ…aine, for he ſaid in the garden; Ibidem. 39.Let this cup paſſe away from me if it be poſſible, but not my will be doone, but thine. And of himſelfe he ſaid before hand; I will giuegive my life for my ſheepe.Ioh. 10, 11.John 10:11

p. 42Yea, Herod and Pilat are in the Acts of the apoſtles ſaid to hauehave agréed togither, Acts. 4, 27.Acts 4:27to doo thoſe things, which the counſell of God had decréed. Are either the Iewes, or thoſe princes, by reaſon of this, to be acquited from ſinne; when as they condemned and ſlue an innocent man? Who will ſaie ſo? Shall anie man alſo acquite of villanie the brethren of Ioſeph, Gen 45, 7.Gen 45:7when they ſold their brother; although God would by that meanes that Ioſeph ſhould come into Aegypt? Neither ſhall the crueltie of the king of Babylon be excuſed, Eſaie. 10, 7.Isa 10:7although the iuſtice of God decréed to hauehave the Iewes in ſuch ſort puniſhed. He which is killed, Exo. 23, 31.Exod 23:31is ſaid to be deliuered by God into the hands of his enimie. And God is alſo ſaid to deliuer a citie, Ioſua. 6, 16.Josh 6:16when it is woon by aſſalt. Iob. 1, 21.Job 1:21And Iob ſaid, that thoſe things, which were by violence and robberie taken awaie from him by the Chaldaeans and Sabeans, were taken awaie by God; The Lord (ſaith he) gaue, and the Lord hath taken awaie. Of predeſtination and the counſell of God cannot be inferred anie excuſe of ſins.Wherefore of that counſell of God, whereby he vſeth ſinnes to their appointed ends, cannot be inferred anie iuſt excuſes of ſinnes: for wicked works are iudged and condemned, by reaſon of the lewd and corrupt hart, from whence they are deriued. Wherefore let no man be offended with the doctrine of predeſtination, ſéeing rather by it we are led to acknowledge the benefits of God, and to giuegive thanks vntounto him onlie. And let vsus alſo learne, not to attribute more vntounto our owne ſtrength than we ought: let vsus hauehave alſo an aſſured perſuaſion of the good will of God towards vsus, whereby he would elect his, before the foundations of the world were laid. Let vsus moreouer be confirmed in aduerſities, knowing aſſuredlie, that whatſoeuer calamitie happeneth, it is doone by the counſell and will of God: and that finallie by the moderation of predeſtination it ſhall turne to good, and to eternall ſaluation.