Commentary on Romans, Chapter 9 · Part (1 of 3)

Commentary on Romans · Chapter 9 · Part (1 of 3)

p. 285Of predeſtination.

BVt now leaſt in reaſoning our talk ſhould ſtray too farre abroad, which thing might eaſely come to paſſe in ſo large a field of Gods predeſtination, the entreaty whereof is full of perplexity, we entend to deuide into fower principall pointes all that which we minde to ſpeake of. Firſt I will diligently ſearch out of the nature and definition thereof. Secondly, whatDiuiſion of the queſtiō. are the cauſes of it: for nothing can perfectly be knowen, which is not knowen by his cauſes. Thirdly, what are the effectes which predeſtination bringeth forth in men: for there are many thinges, which by their effectes are moſt plainly vnderſtand, and perceaued. Laſtly, whether the power or force thereof be ſuch, that it bringeth vntounto men neceſſity: and whether it either taketh away or hindreth the liberty of the will of man: and whether it may be altered or changed. And theſe partes being diligently 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 are offred vntounto them that ſettle them ſelues to conſider vppon this matter. But thoſe things only will I touch at this preſent, which ſhall ſeme moſt neceſſary, and are in greateſt controuerſy: which being ſo compact and ordered, it ſhall be no hard matter for others to gather otherwayesWhether it ſtand with true chriſtian pietie to diſpute of predeſtination. many other thinges. But before we go to the definition of predeſtination, there are two thinges to be anſwered vntounto. Firſt, whether it ſtand with true Chriſtian religion either to diſpute, or to preach of predeſtination, for if that were not lawfull we ſhould then ſeme to do wickedly. Secondly, foraſmuch as the Logicians teach, that the queſtion, whether a thing be or no, naturally goeth before that queſtion, whereby is demaunded, what a thing is, leaſt we ſhould goo againſt that order, let vsus firſt conſider, whether there be any predeſtination or no: to the end we may afterward the more certainly define it. As touching the firſt queſtion, this it is to be vnderſtand, that there are ſundry elections of God. For there are ſomeThe elections of God are diuers. which ſerue for the executing of ſome certaine office, as the election to the office of a king, or to the office of an Apoſtle. There are other elections vntounto eternall life. And theſe elections are ſomtimes ſeperated a ſonder. For it happeneth oftentimes that he which is elected vntounto a kingdome is not ſtraight way elected vntounto eternall life. Which thing alſo happeneth of the office of an Apoſtle, as in Iudas. Howbeit ſomtimes they are ioyned together, ſo that whereas it is ſpoken of temporal election, we may vnderſtand that the ſame is ment alſo of the eternall election. And after this ſort Paul ſayth: that he was called to be an Apoſtle, and put a part from the wombe of his mother, namely, to the Apoſtleſhip, and preaching of the Goſpell: and yet together therewithall he vnderſtandeth, that he was predeſtinate to eternall ſaluation. Chriſt alſo ſayd, that he had elected his diſciples to go, and to bring forth fruit and that their fruit ſhould abide: and yet together therewithall he commaundeth them to be of good comfort, for that their names were written in heauen. There is therefore betwene theſe elections a great difference: and there is alſo betwene them a great coniunction, ſo that oftentimes the one is taken for the other. So Paul by his wonderful wiſdome tranſferred vntounto ſpiritual things thoſe things which being in Geneſis and Malachy foreſpoken of Iacob and Eſay ſeemed to be tē porall. Now as touching this latter election, I ſée that there hauehave ben many,Their reaſons which ſay that we ought not to diſpute of predeſtination. Proſperus & Hilarius. which hauehave ben of this iudgement, that this diſputation is not to bée medled with all: whoſe reaſons Proſperus, and Hilarius biſhop of Orleance ſometimes diſciple vntounto Augustine do plainly declare in the two epiſtles which are prefixed vntounto the books of the predeſtination of ſaintes. Which epiſtles were vponupon thys occaſion written. For that whereas Auguſtine writing agaynſt the Pelagians touching the grace of Chriſt, had in his bookes inculcated many things of predeſtination, many of the brethren in France, and not of the meaneſt ſort, were ſore troubled, and wonderfully offended therewithall. For they affirmed that by this doctrine is taken away from ſuch as are fallen an endeuor to riſe vp againe: and vntounto ſuch as ſtand, is brought a ſlouthfulnes: for that either party iudged, that diligence ſhould be in vain, if by the predeſtination of God it was already determined of them: that the reprobate could not be reſtored againe: and the elect could by no meanes fall away: and yet could they not kepe a conſtant and firme courſe, for as much as they were vncertaine of their predeſtination. Wherefore ſeing by this doctrine is taken away induſtry, and there remaineth only a certaine fatall neceſſitye, it is muche better, that this matter be lefte vnſpoken of. They adde moreouer that it is ſuperfluous to diſpute of that thing, which can not be comprehended. For it is written, who hath knowen the mynde of the Lord? or who hath bene his counſellor? Wherfore their iudgement was, that we ſhould teach, that God of his goodnes would hauehave all men to be ſaued: but in that all men are not ſaued, it hereof commeth, becauſe all men will not be ſaued, and this ſay they is a ſafe doctrine: but contrarily this doctrine of predeſtination taketh away all the force and vſe both of preachings and alſo of admonitions, and corrections. For if there be appointed a certaine number of the elect which can neither be diminiſhed nor encreaſed, then ſhall preachers labour in vaine. For if the determination of God be vnmoueable, then ſhall there be an intollerable confuſion betwene the elect and the reprobate, ſo that none of the one can remoue to the other, nor none of theſe can paſſe ouer to them: and therefore in vaine and vnprofitable ſhall be all the labour and trauaile of ſuch as teach. This doctrine alſo ſemed vntounto them new, becauſe the old fathers had written as touching this matter either nothing at all, or very litle, or els entreated of it after an other ſort. And for as much as euen vntounto Auguſtines time, the Church had without this doctrine defended the doctrines of faith againſt heretikes, they alſo could euen then be content to want it: p. 288for they affirme that ſuch as teach this do nothing els, but call men backe to an vncertainty of the will of God: which thing is nothing els, then to driue men vntounto deſperation. All theſe thinges were obiected vntounto Auguſtine: which if they were true, then ſhould we raſhly, and without aduiſment take in hand the entreatyReaſons wherby Auguſtine defendeth his treatiſe and diſputatiōs of predeſtination. of this matter. But the reaſons with which Auguſtine defendeth himſelfe, may alſo defend our purpoſe. Wherefore thoſe things which we entend in this place to ſpeake of, we will briefely gather out of two bookes of his: of which the one is entituled, De bono perſeuerantiae: In which boke in the 14, 15. and 20. chapters he confuteth thoſe obiections, which we hauehave now made menciō of: The other is intitled De correptione & Gratia, Where in the 5. 14. 15. 16. chapters he entreateth the ſelfe ſame thing. Firſt of all he meruaileth, that thoſe men ſhouldPaul hath oftentimes inculcated the doctrine of predeſtination. Chriſt and the actes of the Apoſtles hauehave made mencion of it. thinke that the doctrine of predeſtination ſhould ſubuert the profit and commodities of preaching, eſpecially ſeing Paul the teacher of the Gentiles, and preacher of the whole world doth in his epiſtles both oftentimes and alſo plainly and of purpoſe inculcate that doctrine: as in this epiſtle vntounto the Romanes, vntounto the Epheſians, and vntounto Timothe. Yea and he ſayth, that Luke alſo in the Actes of the Apoſtles, And Chriſt himſelfe in his ſermons maketh mencion thereof. For Chriſt ſaith, Whome my father hath geuen me, thoſe can no man take out of my hand: And, that many are called, but few elected: And in the laſt day he ſayth, that he will anſwere vntounto the godly, Come ye bleſſed of my father: poſſeſſe ye the kingdome, which was prepared for you from the beginning of the world: And he geueth thankes vntounto the father, for that he had hiddē thoſe things from the wiſe men, and had reuealed them vntounto infants, Becauſe it was his pleaſure ſo to do. In an other place alſo, I That is not againſt preaching which Paul & the reſt of the Apoſtles & Chriſt him ſelfe alſo hauehave taught(ſaith he) knowe whome I hauehave elected. Alſo, ye hauehave not choſen me, but I hauehave choſen you. And if Chriſt and the Apoſtles hauehave in their ſermons oftentimes made mencion hereof, no man (ſaith he) ought to doubt, that this doctrine is againſt the fruit and commodity of preaching. He affirmeth alſo, that it followeth not, that although our will, ſaluation, and good workes depend of the will and appointment of God, therefore we ſhould caſt away all our diligence, endeuour, and care. For Paul when he had ſaid, that God worketh in vsus both to will and to performe, yetSaluation & our good workes depēd of God, & yet ought not we …o caſt away all maner of care to lyue well. ceſſed not to geue good admoniſhments. And when he had written vntounto the Phillippians, that GOD which had begonne in them, would accompliſhe the worke whiche he had begonne that they might be blameles in the daye of the Lorde: (in whiche woordes he attributeth vntounto GOD bothe the beginning and ſucceſſe of good works) yet in the ſelfe ſame epiſtle wonderfully exhorteth he them to holynes. Chriſt alſo commaunded his Apoſtles to beleue, and yet on the other ſide he ſayth, That no man can come vntounto him, but whome the father ſhall draw. He alſo ſayth, He which hath eares to heare let him heare. And yet God ſayth in the ſcriptures, that he would geue them an hart from aboue to vnderſtād, eyes to ſée, eares to heare. Wherfore theſe thinges are not repugnant one to the other: namely, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at Gods hands only and that we alſo muſt put to our care and endeuour to liue vprighly and holyly, for as we hauehave before ſayd, the holy ſcriptures teach both. Farther if for thys cauſe we ſhould deny predeſtination, ſeing that by the ſelfe ſame maner the foreknowledge of God is certayne and can not be deceaued, ſhall we therefore deny, that God foreknoweth all thinges,As well the foreknowledge of god …s predeſtination is certaine. An example brought by Auguſtine. if peraduenture there be ſome, which may be offended with this doctrine. 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 monaſtery that he was in, was a certaine man not of ſo vpright a life. This man, when he was admoniſhed of his faulte was accuſtomed to ſay, Such a one ſhall I be, as God hath foreknown me to be. And when he ſo ſpake, ſaith Auguſtine, he ſpake indede the truth, but although his iudgement were true, yet became he eueryevery day worſe and worſe, at the laſt alſo (ſaith he) he returned to his olde vomite: howbeit (ſaith he) what manner of one he ſhall as yet in time to come be, God onelyonly knoweth. Though this man abuſed the truth, yet will not therefore any godly man deny that God foreknoweth all things. And that this foreknowledge of God is no let vntounto good workes, Chriſt declared, when he cōmaunded his diſciples to pray, when as yet in the meane timeThe thyng is not made euill by the abuſe therof he plainely told them, that God knewe right well what thinges they had néede of. Wherefore the foreknowledge of God doth not call vsus backe from the endeuor of praying: for the thinges profitable and neceſſary which God hath decréed to geueThe foreknowledge of God ought not to call vsus backe from our endeuor to prayers. The giftes of God are not acknowledged▪ except the foū taine of thē be knowne. What is the fountaine of the giftes of God. vsus, he hath decréed to geue thē by this meane. They alſo are deceaued which thinke that this doctrine is an vnprofitable doctrine, yea their ſight is but ſmall, and they vnderſtand not the profite therof. VntoUnto the godly it is very profitable, to the ende they ſhould not put any confidence either in themſelues, or in any other men: but ſhould fixe all theyr whole hope and affiaunce in God onelyonly. Which thing vndoubtedly none can truely and from the harte do, but thoſe whiche are fully perſuaded, both that their ſaluation, and alſo theyr good workes, depend not vponupon themſelues, but of God. No we cannot acknowledge the giftes of God, except we vnderſtande from what fountaine they ſpring. But that fountaine is the fre purpoſe, and mercy of God geuen vntounto them, whome he hath elected, before the conſtitution of the world. He which ſeeth not this, ſeeth not the goodnes of God towardes him. By this doctrine may men be brought not to glory in themſelues, but in the Lorde: which thing they cannot do, which aſcribe vntounto their own frée will that litle, how much ſo euer it be, for which thing ſake they affirme that God electeth them. For they hauehave in themſelues whereof to glorye. Farther the ſcripture willeth vsus that we ſhould mortifye our ſelues, and behaue our ſelues lowly: there is nothing that is more eaſelier bringeth this to paſſe, then doth this doctrine. The certainety alſo of ſaluation, which we defend, is by no other means better made manifeſt. And in theWe are cō maunded to geue thāks for our election. It confirmeth the doctrine of free iuſtification. It is no …w doctrine ſ…yng it is ſet forth in the holy ſcriptures. Hereſies were the cauſes, that doctrines were more diligently entreated of latter Epiſtle to the Theſſalonians, Paul willeth vsus for this thing to geue thankes vntounto God, that we are elected of God. But this can we not do, vnles this thing alſo be wholy made plaine and knowne vntounto vsus. Neither without this doctrine can the grace of God be defended againſt the Pelagians: for they toughte that the election of God commeth by our merites. Frée iuſtification alſo ſhould peariſh, excepte we be rightly taught of predeſtination. Séeing therefore this doctrine being ſoundlye vnderſtande, is vntounto ſo many thinges ſo profitable, no man oughte to count it vnfruitfull. And ſithen it is ſet foorth in the holy ſcriptures, it can not vndoubtedly be called a new doctrine. And if the fathers before Auguſtines time, hauehave not ſo diligētly ſpoken of it, it ought not to be meruailed at: for the occaſions, wherfore doctrines were more diligently diſcuſſed and ſearched out, wer hereſies, which dayly ſprang vp in the Church a freſhe. And for that before Pelagius time, no man had ſpoken againſt the grace of God, there was no néede that any mā ſhould defend it: but whē there aroſe vp a new error, it was neceſſary, that this doctrine ſhould the more diligently be examined. And yet did not the fathers which were before Augustines time, alwayes leue this thinge vnſpoken of. Which thing Auguſtine himſelfe proueth 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 whome he vouchſafeth, and him whome he will he maketh religious. The fathers that were before Auguſtines time tought this doctrine. How predeſtination is obſcure, and how not obſcure. When we will do any thing, we muſt not hauehave an eye to predeſtination, but to the ſcripture.Theſe things writeth he vponupon that place, where it is writen, that the Samaritanes would not receiue Chriſt. He citeth alſo Gregorius Nazianzenus, Who ſayth that God geueth that the faithfull both beleue the bleſſed Trinitye, and alſo confeſſe it. But whereas it was obiected, that this doctrine is very obſcure, neither can be vnderſtand, but rather bringeth men to be vncertaine of the will of God, he aunſwereth, that indeede it is an obſcurenes vnſearcheable, if a man ſhould go about to ſeke out reaſons of the iudgements of God, why other men being reiected, this man, or that man is elected. But if ſo much be taughte of predeſtination, as the holy ſcriptures do ſet forth vntounto vsus, thoſe thinges are not ſo obſcure, but that they may be perſpicuous inough vntounto our faith. Neither counſell we, that when a man dothe any thing, he ſhould deliberate with himſelfe of predeſtination: but rather that he ſhould referre himſelfe vntounto the will of God expreſſed in the ſcriptures, and eueryevery one alſo ought to hauehave a truſt that he is not excluded from predeſtination. Neither is this p. 289any let to preaching, that the nomber of the elect (as it is in very déede) is certaineThe determina… number of the elect hindreth not preaching. & vnmoueable. For by preaching we go not about, to tranſferre men out of the nō ber of the reprobate, into the nōber of the elect: but that they which pertaine to the elect might by the miniſtery of the worde be brought vntounto their appoynted ende: Which ſelfe ſame miniſtery as vntounto the one it is profitable, ſo vntounto the other it bringeth deſtruction, and taketh away from them all manner of excuſe. But whether predeſtination and election vntounto ſaluation may be ſayde to pertaine vntounto all men, that God will hauehave all men to be ſaued, we will afterwarde in his due place ſpeake of. Howbeit in the meane time Auguſtine willeth vsus not to kepe in ſilence the truth touching predeſtination, for that thereon hangeth daunger, leaſt by the euill vnderſtanding thereof ſhould be confirmed corrupt doctrine: neither are thoſe which are of capacity, to be defrauded for theyr ſakes which are not able to attaine vntounto it. And foraſmuch as out of this doctrine may be had many conſolations, it isMany conſolations by this doctrine of predeſtination. Predeſtina is to be preached vntounto al men, but not after one ſ…rt. Auguſtine bringeth an argument of the lik…. What thinges are to be takē hede of in preaching predeſtination. A ſimilitude. With what dexteritie predeſtination is to be entreated of indifferently to be ſet forth both to the learned and to the vnlearned: although not alwayes after one and the ſelfe ſame manner. For, for ſome, milke is mete, and for other ſome, ſtrong meate. And this ſelfe ſame thing may ſo aptly be entreated of, that it may ſatiſfy both the learned, and the vnlearned: Which thing Auguſtine did very well accompliſhe: who not onelyonly moſt ſharpely diſputed of this matter againſt the Pelagians: but alſo in his Homelies and familiar ſermons plainly and gently entreated of the ſelfe ſame thing vntounto the people. What, (ſaith he) is more deepe then the ſentence of Iohn, In the beginning was the woorde? or then this: And the woord was made fleſh? In which ſentences many may fall, and perniciouſly erre: and yet notwithstanding we must not ceaſe to ſet it forth both to the learned, and to the vnlearned: but yet vſing therein diuerſe manner of ſpeakinge. We ought not ſo to preach predeſtination to the people of God, to ſay whether thou doſt this, or doſt it not, thou canſt not alter the determination of God: and if thou be of the elected, whatſoeuer thou doſt cannot remoue the from ſaluation. For this might eaſely hurt weake & vnlearned men. It is the poynt of an vnſkilfull or rather of a malicious phiſition ſo fooliſhly and vnaptly to apply a medicine which is otherwiſe good, that it maye be hurtfull vntounto health. But to ſetforth this doctrine profitably and with fruit, the endes and vtilities which we hauehave before ſpoken of ought to be regarded. And let all our ſpeach be directed to this, that they which are of Chriſt ought not to put cō fidence in theyr owne ſtrengths, but in God: and that they ought to acknowledge his giftes, and to glory in God and not in themſelues, and to féele the grace & mercy exhibited vntounto them: & that they are fréely iuſtified by Chriſt. Let thē vnderſtād alſo y^• they are predeſtinate to be made like vntounto the image of the Son of God into the adoption of childrē, & to walke in good workes. Laſtly, y^• they hauehave a teſtimony of the certayntie of Gods good will towardes them. Farther eueryevery thing hath his eares or handels, by which a man may moſt aptly hold it: which if it ſhould be taken by any other way or by any other partes, eyther it would ſlippe out of the handes, or ells hurt hym that taketh it. This hauehave we gathered out of theſe bookes of Auguſtine which we before cited, in which he anſwereth to the obiections of Hilarius and Proſperus. Now reſteth two doubtes to be diſol…ed. Firſt that they ſay, that we appoynte a certayne fatall neceſſary, ſecondly, that they thinke that men by this meanes are brought to deſperation. As touching the firſt, if by fate or deſteny they vnderſtand a certayne force proceding fromWhether by this doctrine be confirmed a fatall neceſſity. We muſt abſteine from the name of deſteny, although the thing being well vnderſtand be not euill. the ſtarres, and inuincible connextion of cauſes, by which God himſelfe alſo in brought into order, we (and that not without iuſt cauſe) do vtterly reiect the name of fate. But if by that name, they vnderſtand the order of cauſes, which is gouerned by the wil of God, then can not that thing ſeme to be againſt piety, although in my iudgment I thinke it beſt, that we ſhould vtterly abſtayne frō that name, leſt the vnlerneder ſort ſhould thinke, that we approue the faynings of the Ethnikes. Of this matter hath Auguſtine excellently well written in hys 5. booke De ciuitate dei the 8. chapter. Neyther by this predeſtination are the natures of thinges changed, as touching neceſſity, and happe, or chance: as we hauehave before declared, where we entreated of prouidēce. Yea rather, by the effectBy predeſtination we are made free. The conſideration of predeſtination confirmeth our hope. of predeſtination, that is, by grace, we are made frée from ſinne, and made ſeruauntes vntounto righteouſnes: which ſeruitude is holy, and in the lord worthy to be embraſed. And ſo farre is it of that by predeſtination our hope ſhould be broken or diminiſhed, that euen by it it is moſt ſtrongly confirmed. For Paul in the 8. chapiter of this Epiſtle, when he had ſayd, Hope confoundeth not, & had added, That vntounto them that louelove God all thinges worke to good, confirmeth the ſame by predeſtination. For whome God hath foreknowen, thoſe (ſayth he) hath he predeſtinate. And he addeth farther: VVho ſhal ſeperate vsus from the louelove of God? Shall tribulation? ſhall anguiſh &c? And ſtreight way, Neyther death, nor life nor angells, nor principalities, &c? Wherefore we are not by this doctrine driuen to deſperation, but rather much more confirmed in hope, and by it we receaue greate comforte. AndOur ſaluation is more ſafely cōmitted vntounto God then vntounto our ſelues. The knowledge of predeſtination aduaunceth the glory of God. Predeſtination is a pa… of the Goſpell. None abſolutely de…ied the predeſtination of God. Pighius cō …uted. vndoubtedly it is muche more ſafer to committe our ſaluation to the care and prouidence of God, then to our owne iudgment. For we, as we are changeable, ſhoulde eueryevery day, yea rather eueryevery hower, ſpil out ſelues. But our ſaluation, for as much as it lieth in the hand of God, is moſt ſafe and ſure. And to cōclude, there is nothing that more aduaūceth the glory of God, then doth this doctrine. Wherfore we ought not to abhorre from this doctrine of predeſtination: and eſpecially ſeing it is a certayne parte of the Goſple, which is not to be receaued only by ſome parte, but fully and wholly. And thus much as touching the firſt parte of our Exordium, or beginning. In the ſecond part we hauehave to conſider, whether there be any predeſtination or no, leſt we ſhould ſ…me to go aboute to ſet forth and define a thing fayned and imagined: not that euer any hauehave bene which openly and of purpoſe durſt deny the predeſtination of God, but for that there hauehave bene ſome, who hauehave layd ſuch groundes, which being graunted, predeſtination can not ſtand. For ſome ſay, and amongſt them eſpecially Pigghius, y^• in God is neyther any thing paſt, or any thing to come: & therfore he preſētly, that is, alwayes predeſtinateth & foreknoweth. And he ſayth, that we are herein deceaued, y^• we thinke, y^• God alredy before, & in times paſt hath predeſtinated ſome: wherof ar gathered many abſurdities, VntoUnto God ſaith be al things are preſent: therfore he alwayes foreknoweth, and predeſtinateth. And therof he inferreth, that it lieth in eueryevery man, what maner of one he may be foreknowne of God: and that it is in our power, to be predeſtinate, to be ſuc… ones as we wilAlthough in God be no courſes of tymes. yet the creatures want not a beginning▪ which creatures are predeſtinate before they begin to be. Ad aliquid our ſelues. But this ſentence ſtrayeth farre from the truthe. For althoughe in God there be no courſes of tymes, neyther with him is any thinge paſt, or any thinge to come, yet that creature whom God foreknoweth and predeſtinateth, is not without beginning. Wherfore ſeynge it is not coeternall with God the creator, it followeth of neceſſity, that God predeſtinated it before it was brought forth. For predeſtination is of the nomber of thoſe actions of God, whiche hauehave reſpect to an other thinge. Wherfore we muſt not flye vntounto the eternity of God: for in it men hauehave no participatiō with God the creator. This thing may better and plainelyer be vnderſtand by the tyme paſt. Wherfore a man may thus ſay: Certayne men are now deade, and paſt. But vntounto God all things are preſent: wherfore God now predeſtinateth them, and now alſo it lieth in their power,Dead men are not now predeſtinate for that they are come to their ende. how they wilbe predeſtinated. Here there is none ſo blockiſhe, but that he ſeeth the abſurditye. For they are not now predeſtinated, when as they are now come to their end: neither lieth it in their power, either that that ſhould not be, or how that ſhould be, which they hauehave alredy receaued. And if their reaſon be ſo weake touching the time paſt, how can it be firme of the time to come. But we will leue this argument, which yet is moſt ſtrong, and will weigh what the ſcriptures ſay. Doth not Paul ſay of thoſe twines, before they were borne or had He concludeth that men are predeſtinate before they hauehave their beyng.done either good or euill, it was ſayd, the elder ſhall ſerue the yonger. And to the Epheſians doth he not ſay, that we were predeſtinate before the foundations of the world were la…d? Theſe places, and many ſuch other like, do moſt manifeſtly declare, that men are predeſtinate, before they beginne to hauehave their being, which thing p. 290he that taketh from vsus, doth therewithall take away from vsus a great conſolation: which we hereby receaue, for that we know that we are predeſtinate of God vntounto glory before all eternity. But to what end I pray you doth Pigghius thus wreſt theſe thinges, forſoth to this end, to confute this, that our doinges are determined and appointed of God before they are done. For then he thinketh ſhould fall away the liberty of mans wil, and men ſhould be left vnderunder neceſſity. This euill he thinketh may thus be remedied, if we ſay, that God dothPropheſies went before the thinges to come, and yet they were no let to the liberty of mē all thinges preſently. But he ſhould hauehave remembred, that in the prophetes and other ſcriptures are red many propheſies, in which many thinges were determined and apointed how they ſhould be done long time before they were done. What ſhall we here ſay? Shall we thinke, that thoſe propheſies went not before thoſe thinges which were to come? Chriſt ſaith, that it behoued that the ſcriptures ſhould be fulfilled. Wherefore theſe fond imaginations are to no purpoſe. Theſe mē ſtudy only with their lying inuētions to make darke a thing plaine & perſpicuous, as y^• fiſh called a Cutle caſteth out her ynke, becauſe mē ſhould not take her. Pigghius alſo goeth on farther, and ſaith, that the prouidence of God hath not perfixed vntounto men the time or maner either of life or death, yea he ſaith that there hauehave bene many, which as touching the prouidence of God mought hauehave liued longer, if they had not either by negligence, or intemperancy ſhortened their life. For if theſe thinges were ſo determinate (ſaith he) a murtherer which hath killed a man may be excuſed, becauſe he hath executed the will of God. I wonder vndoubtedly, that ſuch a great diuine could let ſuch a fondWhen a murtherer killeth a mā he hath not a regard vntounto the will of God. By predeſtination is not inferred excuſe of ſinnes. fabulous reaſon once come out of his mouth. As though the murtherer when he ſlayeth a man, hath a regarde how to pleaſe God. Thys regardeth he onelyonly, how to play the theefe, & to accompliſh his hatred or enmities. For how coulde he knowe, that thys▪ is the wyll of God, when as God hath in hys lawes commaunded the contrary? Doth he thinke, that Iudas can be excuſed of his wicked treaſon, bycauſe he had heard the lord foretell his miſcheuous facte? Or ſhall Pharao therefore be excuſed, bycauſe God had foretolde, that his hart ſhould be hardened? Wherefore it is fooliſh, of the appoyntmēt of things which we put in God, to inferre excuſe of ſinnes. But Pigghius addeth alſo an other argumente. If our doings ſayth he ſhould in ſuch ſort be determined of God, then ſhould all our care, diligēce, and endeuour be takē away: For what ſhould it profite, ſayth he, to auoyde theeuiſh and daungerous iornies, or ſaylinges in the winter, or ſurfeatinges, or vnholeſome meates, if both the kinde and time of death, and ſuch other like be alredy before certaynly appoynted of God?A ſubtile argument as touchyng fate. Here commeth to my mind that which Origen hath in his 2. booke againſt Celſus: where he maketh mencion of a ſubtell argument toſſed betwene them which diſputed of fate or deſtiny. A certayne one gaue counſell to a ſicke man not to ſend for the phiſition: bycauſe (ſayth he) it is now alredy appointed by deſteny, eyther that thou ſhalt recouer of this diſeaſe, or that thou ſhalt not. If it be thy deſteny that thou ſhalt recouer, then ſhalt thou not nede the phiſition. If it be not, the phiſition ſhall nothing helpe thee. Wherefore whether deſteny hauehave decréed, that thou ſhalt recouer or not recouer, thou ſhalt in vayne ſend for the phiſition. An other by the like argument diſwaded his frende from mariage. Thou wilt mary (ſayth he) a wife, to begette children: But if it be thy deſtenye to hauehave children, thou ſhalt hauehave them euen without a wife alſo. If it be not, then will it thereunto nothing profite thee to mary a wife. Wherefore whatſoeuer deſteny hath decreed, thou ſhalt in vayne mary a wife. Thus did they deride, and ſcorne fate or deſteny. For they entēded to ſhew into what abſurdities men ſhould fall, if they would defend fate. Contrarywiſe they which defended deſteny, thus diſſolued theſe reaſons: and ſhewed that the reaſons ſhould notA confutation of the ſame. trouble men. Wherefore they ſayd that the ſicke man mought thus hauehave made anſwere. Yea rather if by fate it be appoynted that I ſhall recouer, I will ſend for the phiſition, becauſe he profeſſeth to reſtore health to the ſicke: that by hys induſtry I may attayne vntounto the appoyntmēt of deſteny. And that other which deliberated for the marieng of a wife, they imagined thus to anſwere: if it be appoynted that I ſhall hauehave children, foraſmuch as that can come by no other meanes but by the felloſhippe of the man and the woman, I will mary a wife that deſteny may take place. Let Pigghius alſo thinke, that theſe thinges are anſwered vntounto him. For, him alſo doo the holy ſcriptures openly reproue. For vntounto the life of Ezechias were added 15. yeares. And vntounto the captiuity of Babilon were preſcribed 70. yeares. And Chriſt ſayth, that all the heares of our hed are nombred: and that not ſo much as a ſparrow ſhal fal vntounto the ground without the will of God. That alſo is childiſh, which he addeth, namely, that our prayers ſhould be in vayne, if the euentes of thinges were certaynly appoynted. Of this thing wePrayers are not in vain, thogh the euentes of thinges are de…ined. hauehave ſpokē in an other place, that God hath not only decréed what he will geue vntounto vsus, but alſo hath determined meanes by which he will hauehave vsus to attayne vnth them. So Chriſt ſayth, that God knoweth what we hauehave nede of, and yet neuertheles he admoniſheth vsus to pray. This is nothing ells, then to leade away a man from the prouidence of God. For, that prouidence is not new, butMan and his doinges are in no caſe to be drawen …ō the prouidēce of god. All thinges were moſt certainly determined cōcerning Chriſt. We muſt not deny vntounto God that which we attribute vntounto heauē and vntounto the ſtarres. an eternall diſpoſition of thinges. VntoUnto the death of Chriſt, both the place, and time, and maner was ſo preſcribed, and reueled in the foreſayinges of the prophetes, that it could not otherwiſe come to paſſe. Christ him ſelfe ſayth, Myne hower is not yet come. And that which was true in Chriſt, how can it be denied in others? We graunte that by ſtarres are longe before ſene the reaſons and cauſes of windes, ſhowers, tempeſtes, fayrenes of wether, and drines: and ſhall we not put thoſe reaſons in GOD, which infinite wayes comprehendeth more thinges then doth the heauen? And the Scriptures doo not onelye manifeſtly ſpeake thys, whiche we hauehave before ſayde of thoſe twines, before they were borne, or had done eyther good or euill, it was ſayde, the elder ſhall ſerue the younger, and Iacob hauehave I loued, but Eſau hauehave I hated. But alſo they ſpeake the ſelfe ſame thing of the time to come, I will hauehave mercye, on whome I will hauehave mercy. Alſo, not of woorkes, but of hym that calleth: that the purpoſe ſhoulde remayne accordynge to election. And in Deutronomye it is written, He chooſe theyr ſeede after them. VntoUnto Dauid was appoynted a poſteritye euen to the comminge of Chriſte, and when he had committed ſinne, it was told hym, that the ſworde ſhould not depart from his houſe: and that his wiues ſhould openly be defloured of his neighbour. And of Ieremy it is written: Before that I formed thee in the wombe, I knewe thee. Chriſte ſayth, that the elect alſo ſhoulde be deceaued if it were poſſible: and that as many as were geuen him of his father, no man ſhould be able to plucke them out of his hand. And in the Actes we read, they beleued as many as were ordeyned to eternall life. In this place alſo God is compared with a potter, who vndoubtedly before he beginneth to worke, appoynteth in his minde what kinde of veſſell he will frame. And a little before, Whome he foreknew, thoſe alſo hath he predeſtinate, to be made like vntounto the image of his ſonne. Here in the firſte place is put predeſtination, and afterward followeth the conformity to the image of the Sonne of God. And in the Acts we reade, that y^• Iewes toke Chriſt, and crucified him, according to the foreknowledge and determinate counſell of God. What néede we anye more teſtimonies?By theſe places it is proued that before all eternity, predeſtination is before creatures. Paul to the Epheſians ſayth, that we were elected before the foundations of the worlde were layde. Theſe thinges ſufficiently declare, that we are not deceaued, when we teach, that the foreknowledge and predeſtination of God doth before all eternitie goe before thoſe thinges whiche are foreknowne and predeſtinate: and that vntounto this determination this is no let, that in Gods action there is nothing either paſte, or to come. By theſe thinges which we hauehave brought out of the holy Scriptures it is very manifeſt, that there is a predeſtinatiō of God: which thing alſo thoſe things which we ſhall afterward ſpeake, ſhall manifeſtly declare. Which I wil now alſo confirme by reaſon, and by ſuch a reaſon vndoubtedly as in my iudgement oughtIt is proued by …rme reaſōs, that there is predeſtination. to be counted an foreign, or a certaine demonſtration. The ende whereunto we are made, farre paſſeth nature, ſo that by our owne ſtrengthes we can not attain vntounto it. Wherfore we hauehave néede of God to prepare vsus & to lead vsus vntounto it. Wherfore p. 291we hauehave néede of God to prepare vsus, & to lead vsus vntounto it. Therfore Paul ſayth, to the Corrinthians: The eye hath not ſeene, nor the eare hathe heard, neither hath it entred into the harte of man, the thinges that God hath prepared for them that louelove him. Wherfore ſéeing that of neceſſitie we muſt by God, be brought vntounto the ende, this cannot be done by chaunce or raſhly, but by the counſel of God, and that from eternally determined and appoynted. Now ſeing that there is no let but that we may come to the definition of predeſtination, I thinke it beſt to beginne with that thatOf the definitiō of predeſtination. Quid nominis. Destinare. the Logicians call, Quid nominis, that is, what the woord ſignifieth. The Grecians call predeſtination foreign, of this verbe foreign, which ſignifieth to determine and appoynt before: for foreign is terminus, that is a band or limite. Wherfore the elect are ſeperated a ſonder frō them that are not electe. The latine men cal it Praedeſtinatio. For, deſtinare, is nothing els, then firmly to determine & conſtātly to appoynt any thing in the mind, or by ſome firme decrée of the mind to directPredeſtination is takē two maner of wayes. any thing to ſome one ende. But predeſtination which we ſpeake of may be taken two manner of wayes: eyther as touching the bringing of it to the effecte, as that Paul going to Damaſcus was conuerted to Chriſt, and by that meanes ſeperated from the vnbeleuers: or in as much as it is with God from eternally, before men are borne. Of this Paul ſpeaketh writing to the Galathians, that he was ſet a part to preach the Goſpell from his mothers wombe long before he was conuerted. And vntounto the Epheſians alſo, he ſayth, that we were predeſtinate before the foundations of the worlde were layde. And to the Romanes of the twines he ſayth, Before they had done eyther good or euill, Iacob hauehave I loued, but Eſau hauehave I hated. And we at this preſent ſpeake of this eternall predeſtination of God. Wherfore the other is nothing but a declaration of this. Predeſtination therfore may be taken both commonly & properly. But foraſmuch as God doth all thinges by an appoynted counſell, andAn other diſtinction of predeſtination. nothing by chaunce or fortune, vndoubtedly whatſoeuer he createth or doth, he appoynteth it to ſome ende and vſe. After this manner neither the wicked, nor the deuill himſelfe, nor ſinnes can be excluded from predeſtination, for all theſe things doth God vſe according to his will. Wherefore Paul in this place calleth wycked men appoynted to vtter damnation, foreign, that is, the veſſels of God, vponupon whome he maketh open hys wrath. And Salomon in hys Prouerbes ſayth, that God made all thinges for himſelfe, and the wicked man alſo to the euill day. And of Pharao it is ſaid, Euen to this end hauehave I rayſed thee vp, to ſhew forth in thee my powre. Yea if predeſtination be thus taken, then ſhall it be common vntounto all thinges. Neither ſhall this word ſignifie any thinge els, then the eternall ordinance of God touching his creatures vntounto ſome certayne vſe. But the holy ſcriptures do not much vſe this word, but touching the elect only: although in the 4. chapter of the Actes we rede, They aſsembled together to do whatſoeuer thy hand and counſell had predeſtinated to be done: which wordes yet if they be referred vntounto the death of Chriſt, and vntounto the redemption of mankind, paſſe not the bandes of the election vntounto ſaluation. But if they hauehave a reſpect vntounto thoſe alſo which aſſembled together againſt the Lord, they comprehende alſo the reprobate. But now let vsus iudge by the Scriptures, as they for the moſte parte vſe to ſpeake. Wherefore the Schoole deuines alſo affirme, that the elect onelyonly and not the reprobate are predeſtinate. That ſentence will we alſo at this preſent follow: not vndoubtedly becauſe of that reaſon which they bring, for it is a reaſon very weake, as we ſhall afterward declare in his place: but becauſe I ſee the ſcriptures ſo ſpeake for the moſt part. Wherefore in this treatiſe vnderunder the name of predeſtination we will comprehend the ſaintes only. And for that cauſe I thinkHere ſhall be entreated only of the predeſtination of ſaintes. What predeſtination ſignifieth. Auguſtine entitled his booke de predeſtinatione ſanctorum, that is, of the predeſtination of ſainctes: which ſignifieth the decree of God, whereby the Sainctes are appointed to y^• cōmunion of ſaluation. And vntounto predeſtination, by Antitheſis, or contrary poſition, is ſet reprobation. Thus farre as touching the word. Now before we come to the true and proper definition, we muſt ſuppoſe certaine thinges, of which the firſt pertayneth to the foreknowledge of God. Which as Paul teſtifieth is ioyned together with predeſtination. For whome he hath foreknowne (ſaith he) thoſe hath he predeſtinate. And although in God all thinges are one and the ſelfe ſame, yet becauſe of our capacity and vnderſtanding, thoſe thinges that are attributed vntounto him, are by ſome maner of way to be diſtinguiſhed. Wherfore firſt this is to be known, y^• the knowledge of GodThe knowledge of god extendeth farther then his foreknowledge. Gods will goeth before his foreknowledge. extendeth farther then his foreknowledge. For his knowledge reacheth not onelyonly to things preſent, paſt, and to come, but alſo to thoſe thinges which ſhall neuer come to paſſe, whether the ſame be poſſible, or (as they vſe to ſpeake) vnpoſſible: but his foreknowledge pertayneth but vntounto thoſe thinges which ſhall come to paſſe. Wherefore foreknowledge requireth a will, which goeth before, for there is nothing which ſhall come to paſſe, e…cept God will hauehave it ſo. For otherwiſe he would let it. Wherefore God foreknoweth thoſe thinges that he will hauehave to come to paſſe. Farther God doth not alſo predeſtinate all thoſeThe foreknowledge of God extendeth farther thē predeſtination. Foreknowledge pertaineth vntounto the vnderſtanding▪ & predeſtination vntounto the will. In what things predeſtination agreeth with prouidence. The differēce of predeſtination & prouidence. whom he foreknoweth, for he foreknoweth alſo the reprobate: whom he knoweth … be damned. But euen as the foreknowledge of God hath ioyned with it his will, … yet notwithſtanding pertaineth to the knowledge and vnderſtanding of God: ſo contrariwiſe predeſtinatiō, although it can not be without foreknowledge: yet it properly pertaineth vntounto the will. Which thing Paul declareth to the Ephe, when he teacheth, that we are predeſtinate according to purpoſe, by the power whereof God worketh all thinges according to the decree of his will. By theſe thinges we may after a ſort ſee, how predeſtination is ioyned wyth foreknowledge, and what it differeth from it. Now let vsus ſee what it hath common or diuerſe with prouidence. This it hath common with prouidence, that either of them requireth a knowledge and is referred vntounto the will, and that either of them hath a conſideration to thinges to come. But herein they differ, for that prouidence comprehendeth all creatures: but predeſtination, as we ſpake of it, pertayneth onelyonly to the ſainctes and vntounto the elect. Farther prouidence directeth things to their naturall endes, but predeſtination leadeth to thoſe endes which are aboue nature: as is this, to be adopted into the ſonne of God, to be regenerate, to be endued with grace, whereby to liue vprightly, and laſt of all to come vntounto glory. Wherefore we do not ſay, that brute beaſtes are predeſtinate,Brute beaſtes are not predeſtinate for they are not able to receaue this ſupernaturall ende. Neyther are Angels now predeſtinate: for they hauehave already attayned vntounto their ende: but predeſtination hath a reſpect vntounto thinges to come. Whereas we ſaydeWhy the prouidence of God is ſaid to be common to all thinges. that prouidence pertayneth to all thynges, that may thus be proued, becauſe nothyng is hydden from God: otherwyſe he ſhoulde not be moſt wyſe. And if he know all things, eyther he gouerneth all thoſe thinges, or els he abiecteth the care of many of them. If he abiecte the care of any thing, he therefore doth it, eyther becauſe he can not, or bycauſe he will not take vponupon him the care of thoſe thinges. If he can not, then is he not moſt mighty: if he will not, then is he not moſt good. But to deny that God is moſt wiſe, moſt mighty, and moſt good, were playnly to deny him to be God. Wherefore it remaineth, that Gods prouidence is ouer all thinges: which thing the ſcriptures in infinite places moſt manifeſtly teſtefie. For they teach, that the care of God extendeth euen to the leaues of trées, euen vntounto the heares of the hed, euen vntounto ſparrowes. Prouidence may thus by the way be defined: prouidence is Gods appoynted, vnmoueable, and perpetuall adminiſtration of all thinges. When I ſay, God, ID…finition of prouidēce The gouernment of God is not tyrannous. ſay, that he is endewed with greate authority and that he is mighty. Adminiſtratiō ſignifieth, that his gouerment is not tirānious, but quiet, gently, and fatherly. For tirannes violently oppreſſe theyr ſubiects, and referre all thinges to to theyr owne commodity and luſt. But God violently preſſeth no man, neither by this gouerment getteth any commodity vntounto himſelfe, but only communicateth his goodnes vntounto creatures. And this adminiſtration extendeth vntounto all thinges. For there is nothing free from it, neyther can without it indure. It is called appoynted, bycauſe it is ioyned with moſt excellent wiſedome, ſo that itWhy prouidence is vn vnmoueable p. 292admitteth no confuſiō. It is vnmoueable, bicauſe y^• knowledge of this gouernor is not deceaued, neyther can his power be made fruſtrate. It is alſo perpetuall bycauſe God himſelfe is preſent with the thinges. For neyther did he, when he had created thinges, leue them vntounto them ſelues: yea rather he him ſelfe is in them, and perpetually moueth thē. For in him we liue, we moue, and hauehave our being. And thus much of prouidence, VntoUnto theſe thinges alſo is fate or deſteny of very nigh affinity. From which word, if as we hauehave before ſayd, it be taken for a certaine ireuitable neceſſity which dependeth of y^• power of ſtars, the fathers hauehave not without iuſt cauſe abſteined. But if it ſignifie nothing ells but a certayne connextion of ſecond cauſes, which is not caried raſhely or by chance, but is gouerned by the prouidence of God, and may at his wil be changed, I ſe no cauſe why the thing it ſelfe ſhould be of any man reiected. Howbeit bicauſe there is danger that error might ſometimes crepe in, Auguſtine thinketh it beſt that we vtterly refrayne from that worde. We ought alſo to remember that which we hauehave in an other place taught namely that the louelove, election, and predeſtination of God are ſo ordered together, that they follow one an other in a certaineLoueLove, election. & predeſtination how they are ioyned together. courſe. Firſt vntounto the knowledge of God are offred all men, not being in happy eſtate, yea rather being nedy and miſerable: whome God of his pure and ſingular mercy loueth, thoſe he careth for, and putteth a parte from other whome he ouerpaſſeth, and embraſeth not with his beneuolence and they by this ſeperation are ſayd to be elected. And thoſe ſo elected, are deſtinied or appoynted vntounto an end. Auguſtine in his booke de predeſtinatione ſanctorum the 10. chapter: thus defineth predeſtination, that it is a preparation of Grace: and: and in the 12. chapterHow Auguſtine defineth predeſtination. he ſayth, it is foreknowledge and a preparatiō of the gifts of God, by which they are certainly deliuered which are deliuered: but the reſt are left in the maſſe or lompe of perdition. In an other place he called it the purpoſe of hauing mercy. The Maſter of the ſentences in the firſt booke, diſtinction 40, defineth it to be a preparation of grace in this preſent time, & of glory in time to come. Theſe definitions I reiect not: howbeit bicauſe they comprehēd not the whole matter I will bring an other definition more full as nigh as I can. I ſay therefore, that predeſtination is the moſt wiſe purpoſe of God, whereby he hath before alA full definition of predeſtination. eternity conſtantly decreed, to call thoſe whome he hath loued in Chriſt to the adoption of his children, to iuſtification by fayth, and at the length to glorye through good workes, that they may be made like vntounto the image of the ſonne of God, and that in them ſhould be declared the glory and mercy of the creator. Thys definition as I thinke, comprehendeth all thinges that pertayne vntounto the nature of predeſtination. And all the partes thereof may be proued by the holye ſcriptures.

Firſt, we take purpoſe for the generall word. For, that word is common both to predeſtination, and vntounto reprobation. Paul vntounto the Epheſians ſayth,Purpoſe is common to predeſtination, & vntounto reprobation That we are predestinate according to the purpoſe of God. And in this Epiſtle to the Romanes he ſayth, That the purpoſe might abide according to election. But what thys purpoſe is, we vnderſtand by the firſt chapter vntounto the Epheſiās. For there thus it is written, That God hath predestinate vsus according to his good pleaſure. ByThe purpoſe of God is his good pleaſure. Purpoſe pertayneth vntounto y^• wil. theſe wordes it is manifeſt, that that is called his good pleaſure, which Paul afterward called purpoſe. And that this purpoſe pertayneth vntounto the will, thoſe thinges whiche afterward followe doo declare By whoſe power, ſayth he, God woorketh all thinges accordinge to the counſell of hys will. But by thys will we ought to vnderſtand that will whiche is of efficacye, whiche they call, the will of the conſequent: by whiche is brought to paſſe, that the predeſtination of GOD is not made fruſtrate. Thys purpoſe we call moſte wiſe, becauſe God doth nothing raſhely, or by chaunce, but doth all thinges with moſteThe mighty will of God. great wiſedome. Therfore the Apoſtle before ioyned predeſtinatiō together with foreknowledge, ſaying, Whome he hath foreknowne, thoſe hath he predeſtinate.

By which purpoſe, God hath from eternally.] This is therfore added, becauſe predeſtination is no new thing, neither ſuch whiche (as manye fayne) goeth not before thinges or euer they are done. Paul ſayth in his latter Epiſtle to Timothy, Predeſtination is no new thing.Which hath called vsus with his holy vocation, not by our workes, but according to his purpoſe and grace, which we hauehave receaued before the times of the world in Chriſt Ieſus. Here we manifeſtly ſée, that with the predeſtinatiō of God is ioyned the eternity of times. And vntounto the Epheſians, we are ſayd to be electe before the foundations of the world were laide.

Whereby he hath conſtantly decreed.] By theſe woordes we are toughte,The predeſtination of God is immutable. that the predeſtination of God is vnmutable. For Paul ſayth in the latter Epiſtle vntounto Timothy, The foundatiō standeth firme, The Lord knoweth who are his. And before in the 8. chapter: when the Apoſtle woulde teache, that hope maketh not aſhamed, and that they that had an aſſured hope ſhould be ſaued, he bringeth a profe of the ſame by predeſtination: ſaying, Whome he hath foreknowne, thoſe alſo hath he predeſtinate. And he addeth, who ſhall ſeperate vsus from the louelove of God? Shall tribulation? Shall anguiſh? &c, And Iames ſayth, that with God is no chaunging, or varietie of courſes of times. And in Eſay God crieth: I am God, and am not changed. And in this Epiſtle the 11. chapter, where is entreated of predeſtination, Paul ſayth, The giftes and calling of God are without repentance. But whereas God in Ieremy the. 18. chapterSomtimes the promiſes & threatninges of God are chaunged. ſayth, that he would change the ſentence which he had threatned vntounto any natiō, ſo that they would repent, the ſame is not to be vnderſtand of predeſtination, but of thoſe thinges which are foretolde ſhall come to paſſe by that will of God, which they call the will of the ſigne: namely, when by his Prophets he declareth vntounto mē eyther what theyr ſinnes hauehave deſerued, or what hangeth ouer theyr hedes by reaſon of naturall cauſes.

Whome he hath loued in Chriſt] This we adde, becauſe whatſoeuer GodThe giftes of God come vntounto vsus by Chriſt. Chriſt is the hed of al the predeſtinate. geueth or decréeth to geue, that geueth he and will geue throughe Chriſte. And as we hauehave oftentimes alleadged, Paul vntounto the Epheſians ſaith, that we are elected & predeſtinate in Christ. For he is the Prince and heade of all the predeſtinate, yea none is predeſtinate, but onelyonly to this ende, to be made a member of Chriſt.

To call into the adoption of children.] So Paul in a maner eueryevery where ſpeaketh, and eſpecially in the firſt chapter vntounto the Epheſians. For there he ſaith, that we are predestinate to the adoption of children. And that vocation followeth ſtraight way after predeſtination, thoſe woordes which we hauehave before alleadged declare: Whome he hath predestinate, thoſe alſo hath he called.

To iuſtification by faith.] That vntounto vocation is adioyned iuſtification, Paul by theſe ſelfe ſame wordes teacheth. Whome he called thoſe alſo hath he iuſtified. But that we are iuſtified by fayth, it hath ben ſo manifeſtly declared, that here we ſhall not néede any playner declaracion.

VntoUnto glory by good workes.] This thing alſo Paul teacheth in the ſelfe ſame place, Whome he hath iuſtified (ſaith he) thoſe alſo hath he glorified. And that glory followeth good woorkes, and that we are predeſtinate vntounto thoſe good woorks, that place vntounto the Epheſians which we hauehave already often cited, manifeſtlye proueth. For firſt he ſaith, that we are predeſtinate, that we ſhoulde be holye and blameles before God. Afterwarde he ſayth, that God hath prepared good woorkes, in which we ſhould walke.

That they might be made like vntounto the image of the ſonne of God.] This Image indéede is begonne in vsus by regeneration when we are iuſtified: and in thē that are of full age groweth dayly to perfection by good workes: & is fully finiſhed in the eternall glory. But in infantes this likenes hath place, when it is begonne by regeneration, and is finiſhed in that laſt glory. Howbeit in them for want of age are not required good workes.

That in them might be declared the mercy and goodnes of the creator.] This is the laſte ende of predeſtination, ſhadowed vntounto vsus by Paul in the ſimilitude of the potter, which hath power to make one veſſell to honor, and an other to contumely. So God hath prepared his veſſels to glory, that in them he mighte declare his glory. By this definition we gather, that God hath predeſtinate vntounto p. 293the elect not only glory, but alſo good works, that is, meanes by which he will hauehave his elect come vntounto glory. By this we may ſée how fowly they are deceaued, which liue wickedly, and yet in the meane time boaſt that they are predeſtinate. For theHe that liueth wickedly cānot boaſt o… predeſtination. ſcriptures teach, y^• men according vntounto the predeſtination of God are not brought vntounto glory, by wicked factes and noughty deedes, but by vertuous life and manners. Neither are they to be harkened vntounto, whiche crye out, howſoeuer I liue, the predeſtination of God ſhall hauehave his effect. For this is vtterly to be ignorant what predeſtination is, and impudently to goe about to abuſe it.

Now that we hauehave ſeuerally after this maner examined this definition byPredeſtination is …ot in the thinges, but … the minde of God. his partes, let vsus gather thereout certayne things not vnprofitable. Firſt thys, that predeſtination is a woorke of GOD, and is to bee placed in the minde of God. For although men are ſayd to be predeſtinate, yet muſt we not appoint predeſtination in them. So alſo things are ſayd to be perceaued and known: when as yet in them is neither knowledge nor perceauure, but onelyonly in the man that knoweth them. Wherefore euen as we can foreſee either rayne, or colde, or fruite before they come: ſo God predeſtinateth men, which as yet hauehave no beyng. For of relatines, ſome are ſuch, that of neceſſity the one can not be but together with the other, as a father and a ſonne: and ſome there are whereof the one may be although the other be not together with it, as before and after and ſcience, andPredeſtination is before the predeſtinate. … he endes of predeſtination are in the predeſtinate. Why the of fe…tes are put in this definition. that which is known by ſcience. Predeſtination therefore is referred vntounto the latter kind of relatiues. Which predeſtination yet, foraſmuch as it is (as we hauehave ſaid) in the mind of him that predeſtinateth, thoſe things vntounto which the predeſtinate are directed are in them namely, grace, iuſtification, good works, and glorification. For theſe hauehave no place but in the ſaincts. But in that we hauehave put the effects of predeſtination in the definition thereof, it is not to be meruailed at. For this definition can not be geuen vnles the correlatiues (as they call them) be alſo expreſſed. Predeſtination is indéede defined: but of neceſſitye there muſte be expreſſed and declared the endes vntounto which men are by it directed. And therefore they are ioyned with foreknowledge: becauſe GOD knoweth bothe the beginningsHow predeſtination is ſometymes called foreknowledge. and meanes and endes of our ſaluation. This moreouer is to be known, that when of the fathers (as ſomtimes it happeneth) predeſtination is called foreknowledge, it then ſignifieth not onelyonly a bare knowledge, but alſo an approbation, or an allowing: which as we hauehave declared pertayneth vntounto purpoſe. Wherefore we did what we could to ſpeake properly, to the end, theſe things ſhould not be confounded. Laſtly is to be conſidered alſo, how in predeſtination are knit together the goodnes, wiſdome, and power of GOD, whiche are his moſte chiefe 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 knowen: laſtly, when it is come to be put in execution, then is power preſent. And now becauſe things contrary pertaine to one and the ſelfe ſame knowledge: & the one of thē ſerueth much to y^• knowledge of the other: euen as we hauehave defined predeſtination, ſo alſo will we define reprobation. I ſayd before, that I was of the ſame minde that the Schoolemen are, namely, that the reprobate are not predeſtinate, not for that I iudged their reaſon to be ſo firme, but becauſe the Scriptures vſe ſo to ſpeake for the moſte parte. This is their reaſon, becauſe predeſtination directeth not onelye vntounto the ende, but alſo vntounto the meanes whiche leade vntounto the ende. But foraſmuch as ſinnes are the meanesGod is not …he cauſe of ſinnes, if we ſpeake properly. by whiche men are damned, they ſay GOD can not be put to bee the cauſe of them. Vndoubtedlye if we will ſpeake vprightly, and properly, God can not be ſaide to bee the cauſe of ſinnes, whome yet we can in no wiſe vtterly exclude from the gouernment and ordering of ſinnes for he is the cauſe of thoſe actions which in vsus are ſinnes: although as they are of God, they are mere iuſtice. For God puniſheth ſinnes by ſinnes. Wherefore ſinnes as they are puniſhments, are vponupon men layd of God, as of a iuſt iudge. Farther it is God which withdraweth his grace from men: which being withdrawen, it can not be choſen but that they muſt fall. And foraſmuch as through his agitation or ſtirring all we both liue and moue, vndoubtedly it is of neceſſity, that all the works which we do after a maner be done by his impulſion. Although thereof followeth not that he ſhould poure into vsus any new malice. For we hauehave malice aboundantly inough of our ſelues, both by reaſon of originall ſinne: and alſo becauſe, if the creature be not holpen by God, of it ſelfe it declineth without meaſure and ende, to worſe and worſe. Farthermore God, and that vndoubtedly iuſtly, miniſtreth vntounto the reprobate and vntounto the wicked, occaſions of ſinning, and wonderfully enclineth the harts of men not only to good things, but alſo (as Auguſtine ſayth) by his iuſt iudgement to euill things. Yea alſo he vſeth the malice of men will they or nill they vntounto thoſe ends which he hath purpoſed vntounto himſelfe. And the holy ſcriptures ſticke not to ſay, that God deliuereth men into a reprobate ſence, and maketh them blind, and ſeduceth them, and many other ſuch thinges. And yet for all this he can not beSinnes are not all maner of waies excluded frō the prouidence of God. By the maner o… ſpeaking of the ſcriptures the reprobate …re to be ſeperated from th… predeſtinate. Why the reprobate are not called predeſtinate truly called the cauſe of ſinnes, when as we aboundantly hauehave the true cauſe of ſinnes in our ſelues. Wherefore that reaſon of the Scholemen is not firme, neither leneth it to a very ſure foundation. Howbeit I therefore ſeperate the reprobate from the predeſtinate, becauſe the ſcriptures no where that I know of, do call men that ſhalbe damned, predeſtinate. Which ſentence, thoughe I ſawe no reaſon why, yet woulde I iudge is to be followed, becauſe of the authoritye of the woorde of God. Howbeit I thinke the holy ſcripture ſo ſpeaketh, for that as we hauehave before ſayde, predeſtination hath a regarde vntounto thoſe endes, vntounto which we can not by nature attayne: ſuch as are iuſtification, good life and glorification: by whiche God exalteth vsus farre aboue all ſtrengthes of nature. But the ſinnes for which we are damned although they are not excluded from the gouernment of God: namely, after that manner as we hauehave already declared, yet do they not paſſe the ſtrengthes of our nature. For eueryevery man of himſelfe is prone inough to ſinne. Wherefore reprobation is the moſt wiſe purpoſe of God, wherby he hath before all eternitye conſtantlye decréed without any iniuſtice, not to hauehaveDefinitiō of reprobation mercy on thoſe whome he hath not loued, but hath ouerhipped: that by theyr iuſte condemnation he might declare his wrath towards ſinnes, and alſo his glory. The former partes of this definition are already declared, when we defined predeſtination euen vntounto that part, without vnrighteouſnes. Which part is therfore added, becauſe God doth no iniuſtice vntounto any man, although he beſtow not his mercy vpō God doth no iniury vntounto them, vponupon whom he hath not mercy.ſome. For he is not bound vntounto any man, by any law: neither is he compelled of duety to hauehave mercy vponupon any man. Wherefore God aunſwereth in the Goſpel. Is thine eye wicked? I am good. Is it not lawfull for me to do with mine owne what I wil? The ſelfe ſame thing hath Paul taught by the power of the potter. And yet he affirmeth, that therefore there is no iniuſtice in God. For here is entreated of mercye and not of righteouſnes. And vntounto Moſes was aunſwered in Exodus: I will hauehave mercy on whome I will hauehave mercy, &c. I will not hauehave mercy on them. &c. By thoſeMen of their owne nature are in miſery. wordes is ſignified that all men are of theyr owne nature in miſery. For mercy is beſtowed vponupon none, but vponupon them that are in miſery. Out of this miſery God deliuereth ſome, and thoſe he is ſayd to louelove. Otherſome he ouerpaſſeth, and them is he ſayd to hate, for that he hath not mercy on them. That by theyr iuſt condemnation he might declare his anger againſt ſinnes, and his righteouſnes. The damnation of theſe men is ſaid to be iuſt, becauſe it is inflicted vntounto them for their ſinsThe reprobate are condemned becauſe of their ſinnes Sinnes foreſene are no… the cauſe why a man is reprobate. And yet we ought not hereby to inferre, that ſinnes foreſéene are the cauſe, why any man is reprobate. For they cauſe not, that GOD purpoſeth that he will not hauehave mercye. Howbeit they are the cauſe of damnation, whiche followeth in the laſt time, but not of reprobation which was from eternally. The laſte ende of reprobation is the declaration of the mightye iuſtice of God, as Paul hath taughte: namely, that theſe veſſels are prepared vntounto wrath: becauſe God woulde ſhew in them his power. And God aunſwereth of Pharao, Euen vntounto this end hauehave I rayſed thee vp, that I might ſhew in thee my power. The fartheſt ende is damnation, whiche as it is iuſt, ſo alſo is it allowed of God. But the nieſt ende are ſinnes. For God cō maunded, p. 294that the people ſhould be made blinde, that they ſhould not vnderſtand, that they ſhould not heare: Leſt peraduenture (ſaith he) they ſhould be conuerted and, I ſhould heale them. For ſins although as they are ſins, they are by God, in his lawes condemned, yet as they are iuſte puniſhmentes, they are by him impoſed for the wicked deſertes of the vngodly. But we muſte not ſtay in theſe néerer endes. We muſt go farther, that we may at the length come to that ende, which Paul hath ſet foorth: namely, that the iuſtice of God ſhould be declared. And thus muche hitherto as touching the firſt article.

Now let vsus come to the ſecond, wherein is to be ſought the cauſe of predeſtination.Of the cauſe of predeſtination. Foraſmuch as predeſtination is the purpoſe or will of God, and the ſame wil is the firſt cauſe of all thinges, which is one and the ſelfe ſame with the ſubſtance of God, it is not poſſible, that there ſhould be any cauſe thereof. Howbeit we do notOf the will of God may ſometimes be geuen a reaſon, but neuer any cauſe, eſpecially an efficient cauſe. We cannot geue any reaſon… of the … of God▪ but thoſe which the hol… ſcriptures hauehave ſet forth vntounto vsus. Predeſtination may hauehave a final cauſe. The material cauſe is after a ſorte found in predeſtination. The …nd is conſidered two maner of wayes. therfore deny, but that ſometimes may be ſhewed ſome reaſons of the wil of God, which although they may be called reaſons, yet ought they not to be called cauſes, eſpecially efficient cauſes. But that in the ſcriptures are ſometimes aſſigned reaſons of the will of God, may by many places be gathered. The Lord ſayth, that he therefore did leade aboute the children of Iſraell throughe the deſerte, rather then through ſhorter paſſages, through which he could hauehave lead them, that they ſhould not ſodenlye méete with theyr enemies. Adam alſo was placed in Paradiſe, to huſband it, and to kéepe it. And God teſtifieth that he woulde not as yet expell the Cananites out of the land of Chanaan, becauſe they had not yet as filled y^• meaſure of their ſinnes. Howbeit althoughe as we hauehave ſayde the ſcripture vſe ſometimes to bring reaſons of y^e wil of God, yet no mā ought to take vponupon him to r…der a certain reaſon of it, but that which he hath gathered out of the ſcriptures For ſo, as we are dull of vnderſtanding, we ſhould eaſely vſurpe our owne dreames in ſtede of true reaſons. But that there are finall cauſes of the predeſtination of God, we deny not. For they are expreſſedly put of Paul, and eſpecially, when he citeth y^• of Pharao…euen o this end hauehave I ſtirred thee vp, that I mighte ſhewe in thee my power: and of the elect he ſayth, that God would in them ſhew forth hys glorye. The materiall cauſe alſo may after a ſorte be aſſigned. For men which are predeſtinate, and thoſe thinges which God hath decreed by predeſtination to geue vntounto the elect, as are theſe, vocation, iuſtification, and glorification, may be called the matter, about which predeſtination is occupied, This moreouer is to be noted, that the end may ſometimes be taken, as it is of vsus in minde and deſire conceaued: and then it hath the conſideration of an efficient cauſe: for being ſo conceaued in the minde it forceth men to worke. Sometimes alſo it is taken as it is in the thinges, and as we attayne vntounto it after our laboures. And then properly it is called the end, bycauſe the worke is then finiſhed, and we are at quiet as now hauing obteyned the end of our purpoſe. But we therefore put this diſtinction,It may be both true & falſe, that we are predeſtinate by workes. that if at any time we ſhould be aſked whether God do predeſtinate men for workes or no, we ſhould not raſhly eyther by affirming or by beniinge geue haſty ſentence. For the ambiguity is in this word, for, how it is to be vnderſtand. For if good workes be taken as they are in very dede, & are wrought, bycauſe God predeſtinateth vsus to this end, that we ſhould liue vprightly, as we rede in the Epiſtle vntounto the Epheſians, namely, that we are elected, to be holye and immaculate, and that God hath prepared good workes that we ſhoulde walke in them, as touching this ſentence or meaning the propoſition is to be affirmed. But if that worde, for, he referred vntounto the efficient cauſe, as thoughe the good workes, which God foreſaw we ſhould do, are as certayne merites and cauſes which ſhould moue God to predeſtinate vsus, this ſence is by no meanes toOne effect of predeſtination may be the cauſe of an other effect, but they cannot be cauſes of the purpoſe of God. be admitted. It is poſſible indede that the effectes of predeſtination may ſo be compared together, that one may be the cauſe of the other. But they can not be cauſes of the purpoſe of God. For vocation which is the effect of predeſtination, is the cauſe that we are iuſtified. Iuſtification alſo is the cauſe of good works: and good workes although they be not cauſes, yet are they meanes by which God▪ …ngeth vsus vntounto eternall life. Howbeit none of all theſe is the cauſe, or the meane why we are choſē of God: as contrariwiſe ſins indede are y^• cauſes why we are damned, but yet not why we are reprobate of God. For if they ſhouldI… ſinnes were the cauſes of reprobation, no man ſhould be elected. The purpoſe of God not to hauehave mercy, is as free as the purpoſe to hauehave mercy Why good workes foreſene are not the cauſes of predeſtination. A place out of the firſt epiſtle to Timothie. be the cauſe of reprobation, no man could be elected. For the condition & eſtate of all men is a like. For we are all borne in ſinne. And when at any time Auguſtine ſayth, that men are iuſtly reprobate for theyr ſins, he vnderſtandeth together with reprobation the laſt effect thereof, namely damnation. But we may not ſo ſpeake, if by reprobation we vnderſtand the purpoſe of God not to hauehave mercy. For that purpoſe is no leſſe free then y^• other purpoſe of ſhewing mercy.

Theſe thinges being now thus declared we will aſſigne reaſons why we deny that good workes foreſene are the cauſes of predeſtination. The firſt is becauſe the ſcriptures no where ſoteach. But of ſo weighty a matter we ought to affirme nothing without the holy ſcriptures. Howbeit I know that certain hauehave gone aboute to gather this ſentence out of the firſt epiſtle to Timothe, where it is thus written, In a greate houſe are veſſells of gold, ſiluer, and wood. And if a man ſhall clenſe him ſelfe from theſe, he ſhalbe an honorable veſsell of God, and mete for eueryevery good worke. Hereby they conclude, that certayne are therefore deſtinied to be veſſels of honour, bycauſe they hauehave clenſed them ſelues from the filthines of ſinne, and frō corrupt doctrine. And bicauſe they are here ſayd to hauehave power to performe this, they ſay, that it lieth in eueryevery man, to be predeſtinate of God vntounto felicity. But theſe men make no good collection: For the ſentence of Paul in that place is thus to be taken, He had ſayd before. The foundation ſtandeth firme. The Lord knoweth who are his. As if he ſhould hauehave ſayd, mē may ſometims be deceaued: for they oftentimes iudge thoſe to be goodly, which are moſt farre from godlines. In which wordes he reproued Himeneus and Philetus. For a litle before he had ſpoken of theyr peruerſe doctrine. For they taught that the reſurrection was done alredy, wherefore Paul would not that men ſhould be iudged as they appeare to be at the firſt ſight. For God hath in this world, as it were in a greate houſe veſſells, ſome of golde, ſome of ſiluer, ſome of woode, and ſome of claye. And he knoweth beſte whiche of theſe are honorable, and whiche are made vntounto contumely. But we which know not nor vnderſtād the ſecret of his will, can iudge of them but only by the effectes: that whoſoeuer is cleane from corrupt doctrine, and liueth godly, the ſame is a veſſell vntounto honour. Neither doth this place proue, that men can clenſe themſelues, or make themſelues veſſels of honor. For as Paul hath tought vsus in this epiſtle, it is God onelyonly which bringeth this to paſſe. For he as it were a potter, hath power of one and the ſelfe ſame maſſe or lompe, to make one veſſel to honor, and an other to contumely. Wherefore this place enterpretateth the other. And therefore we ought not to gather more of thoſe wordes of Paul then 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 truly what maner of one eueryevery man is, and his foundation ſtandeth firme: for it can not be deceaued. But we can not iudge of others but only by certayne tokens and effects. And this is it which Chriſt admoniſheth, By their fruites ye ſhall know them. Neither do they rightly vnderſtandMan cānot by himſelfe make himſelfe a veſſel of honour. Free wil is not proued by propoſitions hypotheticall. the Apoſtle, which by theſe words, If a man keepe himſelfe cleane form theſe thinges, teach, that it lieth in our will, to make our ſelues veſſels of honour. For the ſtrengthes of our frée will are not proued by propoſitions hipotheticall or hauing conditions, that we ſhould thus inferre, the holy ſcriptures teach, that if ye ſhall do this or that, or if ye ſhall beleue, ye ſhall hauehave ſaluation? Wherefore we can of ſelues beleue or liue holily. Suche concluſions are weake: for God in another place teacheth, that he will make vsus able to walke in his wayes. Preceptes therefore and exhortations, and conditions are to that end added, that we ſhould vnderſtand, what is required at our handes, and what maner ones they ſhalbe, which pertaine vntounto God, and ſhall obtaine eternall life. Wherefore we ought not out of theſe places to gather what our owne ſtrengthes are able to do. But it is eaſy to declare, why men that are purged of God, are notwithſtanding ſaid to purge p. 295themſelues. For God worketh not in men as ſtockes, and ſtones, for ſtones are moued without ſenſe and will. But God when he regenerateth men, ſo cleanſethGod maketh the godly clene, & they are ſaid to make themſelues cleane. and reneweth thē, that they themſelues both vnderſtand thoſe things which they do, and alſo aboue all things deſire and will the ſame, after they hauehave once receaued a fleſhy hart for their ſtony hart. Wherefore after they are once regenerate, they are made workers together with God, and of their owne accord they bend themſelues vntounto holynes and vntounto purenes of life. God by Moſes commaunded the Iſraelites to ſanctify themſelues. And yet in an other place he manifeſtly teſtifieth, that it is he which ſanctifieth the people. And Paul vntounto the Corrinthians ſayth, that Chriſt was made vntounto vsus wiſdome, righteouſnes, redemption and ſanctification. God alſo commaundeth vsus to beleue: and yet the ſcriptures in an other place teſtify that faith is the gift of God. By all theſe things therefore it is very manifeſt, how little this place maketh for our aduerſaries, which way ſoeuer they turne thēſelues. Beſides al this the ſcriptures do not only teach y^• predeſtination is not of works foreſene, but alſo plainly teach y^• contrary. For Paul asThe ſcripture teacheth that predeſtination is not of workes foreſene. we ſée in this epiſtle pronoūceth of thoſe twines, before they were borne or had done eyther any good or any euill, it was ſayd, The elder ſhall ſerue the yonger: alſo, Iacob hauehave I loued, but Eſau hauehave I hated, that it ſhould not be of workes, but of him that calleth. Wherefore he denieth that either the louelove or hatred of God commeth of works. But they are worthy to be laughed at, which after this ſort cauill, that Paul in déede excludeth works already done, but not thoſe which are to be done. For they ſée not that Paul in this place goeth about to remoue all maner of difference from thoſe two brethern, that we might fully vnderſtand, that they wereA cauillatiō ouerthrown vtterly like as touching their perſons. For when he declared that they were borne of one and the ſelfe ſame father, and of one and the ſelfe ſame mother, y^• they were brought forth alſo both at one burthen, his meaning tended to no other end but vntounto this, by their equality to ſhew, that the election of God is frée, ſo that it laye in him to elect the one and to reiect the other. But if there had ben only this differēce left as touching workes foreſene, then ſhould Paul in vayne hauehave put ſo great an equality. Wherefore Paul ſayth vniuerſally, not of workes: in which words he comprehendeth as well works to be done, as works already done. And that we mought the more ſurely vnderſtand this, he addeth, But of him that calleth. Wherfore Paul ſendeth vsus vntounto God, and not vntounto works. And if a man diligently conſiderVntoUnto what principall pointes, the predeſtination of God is reduced. all thoſe things which follow in this chap. he ſhall ſée that the Apoſtle draweth thoſe thinges which he teacheth of predeſtination to theſe principall pointes, namely, 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 mercy on whome he will, and whome he will he hardeneth. VntoUnto mercy or louelove, for he ſaith, It is not of him that willeth, nor of him that runneth: but of God that hath mercy. Alſo, Iacob hauehave I loued, but Eſau hauehave I hated Seing Paul what cauſe ſoeuer he eyther here or in any other place geueth of predeſtination, reduceth them to theſe fower principall pointes, can we doubt of his meaning? or ſhall we take vponupon vsus to geue ſentence otherwiſe? But as touching works he ſpeaketh not ſo much as one worde, whereſoeuer he entreateth of this matter, but onelyonly to exclude them. Farther conſider this, that there is nothing more againſt the ſcope and meaning of Paul, then to put workes foreſéene to be the cauſes of predeſtination.Iuſtificatiō ſhould come by workes, if election ſhould depende of workes forſene. For by that meanes woorkes ſhoulde be the cauſes of iuſtification. But that doctrine the Apoſtle hath in this Epiſtle by all manner of meanes oppugned. And I hereby proue this reaſon to be firme, becauſe the Apoſtle maketh predeſtination to be the cauſe of vocation, and vocation, the cauſe of iuſtification. Wherefore if workes be cauſes of predeſtination, they ſhall alſo be cauſes of iuſtification. For this is a firme rule among the Logicians, whatſoeuer is the cauſe of any cauſe, is alſo the cauſe of the effect. Farther no man can deny but that good workes procéede of predeſtination. For we are ſayd to be predeſtinate, that we ſhoulde be holye and blameles. And God by predeſtination hath prepared good woorkes, in whiche we ſhould walke. And Paul himſelfe confeſſeth that he obteined mercy to be faithful.Good workes are the effectes of predeſtination. Againſt the good vſe of of free wil. Wherfore if workes be the effectes of predeſtination, howe can we then ſay, that they are the cauſes thereof? and chiefly thoſe kinde of cauſes, which are called efficient cauſes? For, that vſe of frée will is nothing worth, which they ſo often boaſt of, as though we hauehave it of our ſelues, and not of the mercye of God. For Paul ſayth, that it is God which worketh in vsus both to will and to performe. And God in Ezechiell ſayth, I will take away from them theyr ſtony hart, and wil geue vntounto them a fleſhy hart We can not (ſaith Paul) thinke any thing of our ſelues, as of our ſelues. And if we had in our ſelues that good vſe which they ſpeake of, what ſhoulde let but that we mighte glory thereof? Vndoubtedly the Lord ſayth, No man commeth vntounto me: vnles my father draw him. And Ierome againſt the Pelagians excellētly wel writeth, that thoſe which are ſayd to be drawen, are by that woord ſignified to hauehave bene before withſtanding,He which is drawen, was before vnwillyng. reſiſting and vnwilling, but afterward God ſo worketh, that he chaungeth them. This ſelfe ſame thing alſo doth the nature of grace proue. For Paul ſayth, That the remnantes might be ſaued according to the election of grace: y^• is, according to gracious or frée electiō. For ſo is the genetiue caſe after y^• Hebrue phraſe to be reſolued. Farther in the definition of predeſtinatiō in y^• firſt place we hauehave put this word purpoſe: which ſeing it ſignifieth nothing els (as we hauehave declared out of the Epiſtle vntounto the Ephe.) but the good pleaſure of God, thereby it euidentlye appeareth, that from no other where, muſt we ſéeke the cauſe of predeſtinatiō. MoreWorkes cā not be the cauſes of our calling. ouer workes can not be the cauſes of our vocation, and much les of our predeſtination: for predeſtination goeth before vocation. And that woorkes are not the cauſes of vocation, is declared by the Epiſtle vntounto Timothy. God hath called vsus (ſayth Paul) with his holy calling not by our works, but according to his purpoſe, and the grace which we hauehave in Christ before the times of the world. Hereby it moſt manifeſtly appeareth, that works are not the cauſes of our calling. Yea neither alſo are works the cauſes of our ſaluation: whiche yet were farre more likely: for by good woorkesIf we ſhould be predeſtinate by workes, th… exclamatiō of Paul were to no purpoſe. God bringeth vsus to felicity. But Paul to Titus ſayth, that God hath ſaued vsus, not by the workes of righteouſnes, but according to his mercy. Farther what néeded Paul after this diſputation to cry out, O the depth of the riches of the wiſedom & knowledge of God: how vnſearcheable are his iudgementes, and how vnacceſſable are his waies? For if he would hauehave followed theſe mens opinion he might with one poore word hauehave diſpatched the whole matter: and hauehave ſayd, that ſome are predeſtinate, and other ſome reiected, becauſe of the works which God foreſaw ſhould be in both of them. Thoſe men Auguſtine in mockage called ſharpe witted men, which ſo trimly and ſo eaſly ſaw thoſe things which Paul could not ſée. But ſay they, y^e Apoſtle in thys place aſſoileth not y^e queſtiō. But it is abſurd ſo to ſay: eſpecially, ſeing y^• he broght it in of purpoſe, & the ſoluciō therof ſerued very much vntounto y^• which he had in hand. And how in Gods name can he ſeme not to hauehave aſſoyled the queſtion, when heThe queſtion is aſſoyled, when it is reduced to the higheſt cauſe. reduced that euen vntounto the higheſt cauſe? namely vntounto the will of God. And therewithall ſheweth that we ought not to go any farther? when God had appointed limities at the fote of the mounte Sina, if any man had gone beyond thoſe limites, he was by the law puniſhed. Wherefore let theſe men beware, with what boldnes they preſume to go further then Paul would they ſhould. But they ſay, that the Apoſtle here rebuketh the impudent. Be it ſo. But yet is this rebuking a moſt true ſolution of the queſtion. For Paul by this reprehenſion prohibiteth vsus, not to enquire any thing beyond the mercy and will of God. If theſe men meane ſuch a ſolution, which may ſatiſfye humane reaſon, I willHow the queſtiō may be ſaid to be aſſ…yled & not to be aſſoyled. eaſely graunt that the queſtion is not in ſuch ſorte aſſoyled. But if they ſeke y^• ſolution which fayth ought to embrace and to reſte therein, they are blind if they ſe not the ſolution.