Commentary on Romans, Chapter 9 · Part (2 of 3)
But let vsus ſe what moued theſe men, to ſay that workes foreſene are the cauſes of predeſtination. Vndoubtedly that was nothing ells, but to ſatiſfy humane iudgement: which thing yet they hauehave not attayned vntounto. For they hauehaveThe aduerſaries ſatiſfie not humane reaſon. nothing to anſwere touching an infante, which being grafted into Chriſt, dieth in his infancy. For if they will hauehave him to be ſaued, they muſt nedes confeſſe that he was predeſtinated. But foraſmuch as in him followed no good workes, God doubtles could not foreſee them. Yea rather this he forſaw: that he ſhould by his free will doo nothing. But y• is more abſurd, which they obiect that God foreſaw, what he would hauehave done, if he had happened to liue longer. For humane reaſon will not ſo be ſatiſfied. For reaſon will complayne, for ſome that are ouerhipped and reiected, for thoſe ſinnes which they hauehave not done, and eſpecially therefore, for that they ſhould hauehave committed thoſe ſinnes if they had liued. For ciuill iudges puniſhe not any man for thoſe ſinnes which they would hauehave committed if they had not bene letted: And that God is nothing moued with thoſe workes which men would hauehave done, Chriſt playnly declareth whē he entreateth of Coroſaim, and Bethſayda, and Capernaum. If (ſayth he) the thinges which hauehave benedone in thee, had bene done in Tire and in Sydon, they had doubtles repē ted: and thoſe cities had bene at this day remayning. Behold God foreſaw, that theſe nations would hauehave repented, if they had ſene and heard thoſe things which were graunted and preached vntounto theſe cities. Seing therefore that they periſhed it is manifeſt that God in predeſtinating followeth not thoſe workes, which men would hauehave done if they had liued. Neyther yet ought any man to gather out of this ſentēce of Chriſt, that they by themſelues, euen by the ſtrēgth of free will could hauehave repented. For as we hauehave in other places taught, repentaunceGod vntounto ſome addeth not ſuch means whiche mought moue thē to ſaluation. As touching nature, there is no difference minē. is the gifte of God. But the meaning of that place is, that God added not thoſe means to conuert theſe men, wherby they mought hauehave bene moued. Theſe men ſuppoſe, y• euen by nature is a diſtinction in men, which ye election of God foloweth. Neither conſider they, y• all men are borne the ſonnes of wrath: ſo that as touching the maſſe or lompe wherout they are takē, there can not be put in thē any difference at all: for whatſoeuer good cōmeth vntounto vsus, y• ſame wt out al doubt cōmeth frō God & from grace. And ye in the nature of mē is not to be put any difference, ye Apoſtle declareth euē in this ſelfe ſame chap. For when he would declare that the one of the two brethern was taken, and the other reiected only by the frée will of God: Firſt he vſed an example of Iſaac and Iſmael. But when in theſe two it mought be obiected that there was ſome difference, for that the one was borne of a free woman, and the other of a handmaydē, afterward he brought two brethren that were twines, Iacob and Eſau, which had not onelyonly one and the ſelfe ſame parentes, but alſo were brought for the both at one and the ſelfe ſame tyme, and in one and the ſelfe ſame trauaile. And as touching workes there was no difference at all betwene them. For as the Apoſtle ſayth, Before they had done eyther good or euill, it was ſayd, The elder ſhould ſerue the younger: Agayne Iacob hauehave I loued, but Eſau hauehave I hated. What nede was there that Paul ſhould ſo diligently alledge theſe thinges, but to make thoſe two brethern equall in all poyntes as touching nature? Which doubtles had bene to no purpoſe, if ſtill there had remained ſo much difference in works foreſene. Wherfore it foloweth, that whatſoeuer difference is in men, the ſame dependeth only of the will of God: For we all otherwiſe are borne obnoxius vntounto ſin. Further if there ſhould be any thing of our ſelues which mought moue God to predeſtinate vsus, that ſhould chiefely be fayth. For Auguſtine alſo, when he was yet young, neither ſo greatly nor thorowly acquainted with this queſtion, thought that God in predeſtination and reprobation hath a reſpect vntounto faith, and vntounto infidelitye: whiche ſentence Ambroſe before him and Chriſoſtome had embraced. But in very deede neither alſo can it be attibuted vntounto faith. For faith alſo cō meth of predeſtination. For it is not of our ſelues, but is geuen of God: and thatFaith foreſene can not moue God to predeſtinate vsus. not raſhly, but by his appoynted counſel: which may eaſely be proued by many places of the ſcriptures. For Paul vntounto the Epheſians writeth, By grace ye are ſaued through fayth: and that not of your ſelues: for it i… the gifte of God, leaſte anye man ſhould boast. And againe in the ſelfe ſame Epiſtle: Charity and fayth from God the father through Ieſus Christ. And in this Epiſtle vntounto the Romanes, As God hath deuided By the ſcriptures it is proued that faith is of God.vntounto eueryevery man the meaſure of fayth. And vntounto Timothy, I hauehave obteyned mercy, that I might be faythfull. VntoUnto the Phillppians, VntoUnto you it is geuen, not only to beleue in Chriſt, but alſo to ſuffer for his ſake. In the Actes, God opened the hart of the woman that ſold ſilkes, that ſhe mought geue hede to thoſe things which wer ſpoken of Paul. And in the 13. chapiter, They beleued as manye as were ordeyned vntounto eternall lyfe. Chriſt alſo ſayth in the Goſpel, I confeſſe vntounto thee O father of heauen and earth: that thou haſt hidden theſe thinges from the wiſe and prudent, and haſt reueled them vntounto infantes, Euen ſo father: bycauſe it hath ſo pleaſed thee. And in an other place, VntoUnto them (ſayth he) I ſpeak in parables, that when they feare they ſhould not heare, and when they ſe, they ſhould not ſe: But vntounto you it is geuen to vnderſtand. And vntounto Peter he ſayd, Bleſſed art thou Simon Bariona, for fleſhe and bloud hath not reueled thys vntounto thee. And there are many other teſtimonies in the holy ſcriptures, wherby is proued that fayth is geuen and deſtributed of God only. Wherefore it can not be the cauſe of predeſtination. And if fayth can not, thē doubtles much les can works. Moreouer no man can deny, but that the predeſtination of God is eternal. ForIf faith be not the cauſe of predeſtination, much les other works Paul to Timothe ſayth, That God hath elected vsus before the times of the world. And vntounto the Epheſians, Before the foundacions of the world were layd. But our works are temporall: wherefore that which is eternall can not come of them. But they vſe to cauell, that thoſe workes in whoſe reſpect we are predeſtinated, are ſo to be takē as they are foreſene of God: and by this meanes they can not ſeme to be temporall. Graunt that it were ſo: let them be taken after that maner. Yet can it not be denied, but that they are after predeſtination, for they depend of it, and are the effectes thereof, as we hauehave before taught. Wherefore after theſe mens doctrine, that which commeth after ſhould be the efficiente cauſe of that which went before. Which thing how abſurd it is, eueryevery man may eaſely vnderſtand. Further the efficient cauſe is of his owne nature more worthy and of more excellency then the effect, eſpecially in that it is ſuch a cauſe, wherfore if workes be the cauſes of predeſtinatiō, they are alſo more worthy & of more excellencyOur works cannot be of more worthines, then predeſtination. That which is conſtant & certaine, dependeth not of that which is vncertain & vnconſtant. then predeſtination. Moreouer predeſtinatiō is ſure, cōſtāt, & infallible: How thē ſhall we appoint y• it depēdeth of y• works of frée will, which are vncertaine & vncōſtant, & may be bowed hither & thither, if a mā cōſider thē perticulaly? For men are a like prone vntounto this or y• kinde of ſinne, as occaſions are offred. For otherwiſe if we will ſpeake generally, by reaſon of the ſinne of the firſte parentes, frée will before regeneration can do nothing els but ſinne. Wherefore according to the ſentence of theſe men, it muſt néedes follow, that the predeſtination of God, which is certaine, dependeth of the workes of men, which are not onelyonly vncertaine, but alſo are ſinnes, Neither can they ſay, that they mean of thoſe works which follow regeneration. For thoſe (as we hauehave taught) ſpring of Grace and of predeſtination. Neither do theſe men conſider, that they to ſatiſfye humane reaſonWe muſt not ſo defēd ou… liberty, that we ſpoile God of his libertie. and to auoutch I know not what liberty in men, ſpoyle God of his due power & liberty in electing: which power and liberty yet the Apoſtle ſetteth forth, and ſaith that God hath no les right ouer men then hath the potter ouer the veſſels whiche he maketh. But after theſe mens ſentence God can not elect but him only, whom he knoweth ſhal behaue himſelfe wel: neither can he reiect any man, but whom he ſéeth ſhalbe euill. But this is to go about to bring God into an order, and to make him ſubiect vntounto the lawes of our reaſon. As for Eraſmus he in vaine ſpeaketh againſt this reaſon. For he ſayth, that it is not abſurde to take away from God that power which he himſelfe will not hauehave attributed vntounto him: namelye, to do any thing vniuſtly. For we ſay, that Paul hath in vaine yea rather falſly ſet foorth thisWe muſt geue vntounto God that liberty whiche the ſcripture geueth vntounto him. liberty of God, if he neither hauehave it, nor will that it ſhould be attributed vntounto him. But how Paul hath proued this libertye in God, that place whiche we hauehave cited moſt manifeſtly declareth.
They alſo to no purpoſe obiect vntounto vsus the iuſtice of God: for here is entreated onelyonly of his mercy. Neither can they deny, but y• they by this their ſentence do rob God of a greate deale of his louelove and good will towardes men. For the holy ſcripture when it would commend vntounto vsus the fatherly louelove of God, affirmeth, that he gaue his ſonne, and that vntounto the death, and that then when we were yet ſinners, enemies, and children of wrath. But theſe men will hauehave no man to be predeſtinated which hath not good woorkes foreſéene in the minde of God. And ſo euerye man may ſay with himſelfe, If I be predeſtinated, the cauſe thereof dependeth of my ſelfe. But an other, which féeleth truely in his harte, that he is fréely elected ofLoueLove towards God is kindled of the true feling of predeſtination. God for Chriſtes ſake, when as he of himſelfe was all maner of wayes vnworthy of ſo greate louelove, will without all doubt be wonderfullye inflamed to louelove God againe. It is alſo profitable vntounto vsus, that our ſaluation ſhoulde not depende of our works. For we oftentimes wauer, and in liuing vprightly are not very conſtant. Doubtles if we ſhould put confidence in our owne workes, we ſhould vtterly diſpayre. But if we beleue that our ſaluation abideth in God fixed and aſſured for Chriſtes ſake, we cannot but be of good comfort. Farther if predeſtination ſhoulde come vntounto vsus by our woorkes foreſéene, the beginning of our ſaluation ſhould be of our ſelues: againſt which ſentence the ſcriptures eueryevery where cry out. For that were to raiſe vp an idoll in our ſelues. Moreouer the iuſtice of God, ſhoulde thenThe conſideration of the election of God▪ and of the election of man is diuers. hauehave néede of the externe rule of our workes. But Chriſt ſayth, Ye hauehave not elected me, but I hauehave elected you. Neither is that conſideration in God which is in men, when they beginne to louelove a man, or to picke out a frende. For men are moued by ſome excellente giftes wherewith they ſée a man adorned. But God can finde nothing good in vsus which firſt proceedeth not from him. And Ciprian ſaith (as Auguſtine oftentimes citeth him) that we therefore can not glory, for that we hauehave nothinge that is our owne, and therefore Augustine concludeth, that we oughte not to parte ſtakes betwene God and vsus, to geue one parte to him, and to kéepe an other vntountoVntoUnto God is all whole to be aſcribed. our ſelues touching the obteinement of ſaluation: for all whole is without doubte to be aſcribed vntounto him. The Apoſtle when he writeth of predeſtination, hath alwaies this ende before him, to confirme our confidence, and eſpecially in afflictiōs out of which he ſaith, that God will deliuer vsus. But if the purpoſe of God ſhoulde be referred vntounto our workes, as vntounto cauſes thereof, then could we by no meanes conceaue any ſuch confidence. For we oftentimes fall, and the righteouſnes of ourIf predeſtinatiō ſhold depend of workes, i… woulde make vsus not to hope but to diſpayre. workes is ſo ſclender, that it cannot ſtand before the iudgement ſeate of God. And that the Apoſtle for this cauſe chiefly made mencion of predeſtination, we maye vnderſtand by the. 8. chapter of this Epiſtle. For when he deſcribed the effectes of iuſtification, amongſt other things he ſaith, that we by it hauehave obteined the adoption of ſonnes, and that we are moued by the ſpirit of God, as the ſonnes of God, and therfore with a valiant minde we ſuffer aduerſities: and for that cauſe eueryevery creature groneth, and earneſtly deſireth to be at the length deliuered. And the ſpirite it ſelf alſo maketh interceſſion for vsus. And at the laſt addeth, That vntounto them that louelove God all thinges worke to good. And who they be y• louelove God, he ſtraightway declareth. Which are called (ſaith he) according to purpoſe, Theſe ſeketh Paul to make ſecure: that they ſhoulde not thinke that they are hindred, when they are excerciſed with aduerſities: for that they are foreknowne, predeſtinated, called, and iuſtified. And that he had a reſpect vntounto this ſecurity, thoſe thinges declare whicheIn which wordes of Paul the aduerſaries a… deceiued. follow: If God be on our ſide, who ſhalbe againſt vsus? Who ſhall accuſe againſt the elect of God. Firſt by this methode is gathered, that the aduerſaries much erre ſuppoſinge that by this place they may inferre, that predeſtination commeth of workes foreſéene. For Paul before that gradation wrote theſe wordes: To them that louelove God all thinges worke to good: as though foreknowledge and predeſtination whereof he afterwarde maketh mencion ſhould depende of that ſentence. And to this purpoſeA place of Salomon. they cite this ſentence out of the Prouerbes of Salomon, Thoſe that louelove me, I louelove. Neither cōſider they (as we hauehave ſaid) y• Paul in this place entēdeth to declare who they are vntounto whō it is geuen to louelove God, and to hauehave all thinges to worke vntounto them to good. And thoſe he ſaith are they, which are by the predeſtination of God elected. And as touching Salomon we alſo confeſſe, that thoſe whiche louelove God, are againe loued of him. But this is now in queſtion, whether the louelove of God whereby he embraceth vsus do ſpring of our louelove, or no. This thinge doth Iohn by expreſſe wordes decalre in his Epiſtle, Not, (ſaith he) for that we hauehave loued him: He hath The louelove of God ſpringeth not of our louelove, but contrariwiſe.firſt loued vsus. The ſecond thing that we gather of theſe wordes of Paul, is, that the predeſtinatiō of God, if it be of this force, to confirme vsus touching the good wil and louelove of God towardes vsus, can not depende of our woorkes. For our woorkes are both weake, and of moſte ſclender righteouſnes. Farther this is to be conſidered, that Paul kept not in ſilence thoſe cauſes which might be geuen: for he expreſſedly putteth the ende: namely, that the mercy and iuſtice of God might be made manifeſt. But when he commeth to the efficient cauſe, he will hauehave vsus ſo fully to ſtay our ſelues on the will of God, that he compareth God to a potter, and vsus to clay. In which compariſon he declareth, that there is nothing whiche oughte farther to be enquired of. I know that the aduerſaries ſay, that that compariſon is brought onelyonlyOf the compariſon of God to the potter. to ſuppreſſe the malepertnes of the demaunder: not that the matter is on either behalfe in very déede ſo. For God electeth men by workes foreſéene. But if it ſo be, how then by this ſimilitude ſhall the mouth of the murmurers be ſtopped. For they will ſaye, if the iuſtice of God requyre thys, that election be of woorkes ſoreſéene, what needed Paul to ſaye. Before they had done eyther good or euill, it was ſayde. The elder ſhall ſerue the younger? Iacob hauehave I loued, and Eſau hauehave I hated? Agayne, Not of woorkes, but of hym that calleth, that election mighte abide firme accordinge to purpoſe? And why is this ſimilitude of the potter brought, when as the thinge it ſelfe is farre otherwyſe? and neyther doth God as a potter do all thynges as pleaſeth hym? neyther are we as clay vtterly without difference? doubtles by this reaſon of theſe men, the malepert demaunder is not repreſſed: yea rather there is offred an occaſion of caueling, for that the ſimilitude which is brought ſerueth not to the purpoſe. There is alſo an other ſentence of Paul vntounto the Epheſians, wherby is ſtrongly confirmed this our ſentence. For whē he had ſaid, that we are predeſtinated according to ye purpoſe of God, he added,God worketh according to his will, & not accordyng to oures. By the power whereof he worketh all thinges according to the counſell of hys wyll. But if it were ſo, as theſe men imagine, God ſhould not worke all things according to his will, but according to the will of an other. For as we ſhould order our works, ſo ſhould he moderate his election: and that is to be led by an other mans wil, and not by his own. This ſelf thing teſtifieth Paul to the Corrinthians, ſaying: God hath choſen the fooliſhe, weake, and vile thinges of thys world, to confound the wiſe, mighty, and noble men. Looke brethren (ſaith he) vponupon your vocation, not many wyſe men, not many mighty men, not many noble men are called: And in the ſelfe ſame epiſtle, when he had deſcribed the former eſtate of the elect, & had reckoned vp a great many & greuous ſinnes, at the length he added. And theſe thinges were ye, but ye are waſhed, but ye are ſanctified. And vntounto the Epheſians, Ye were (ſaith he) once with out God, without hope in the world. Theſe things proue that the vocation and predeſtination of God depend not of our merites. But as Auguſtine writeth vntounto Simplicianus, God ouerhippeth many philoſophers, men of ſharpewit, & of notable learning: he hath alſo ouerhipped many, which if a man hauehave a reſpect vntounto ciuill maners, were innocentes, and of a good vertuous life. Neither doubtles is this to be meruailed at. For if God to this ende predeſtinateth to make manifeſt the riches of his mercy, that is ſooner accompliſhed if he bring to ſaluationThe mercy of God is more declared, if we be predeſtinated frely, then if of workes. thoſe, which both more reſiſt, and by reaſon of their deſertes of life are more ſtranger from it: then if he ſhould elect thoſe whom humane reaſon may iudge to be more mete. Hereof it came, that Chriſt gathered the flocke of his diſciples out of ſinners, publicanes, and vile men: neither diſdained he to call vntounto hym thieues and harlots. In all which men, what conſideration, I beſech you, was there to be had vntounto merites? Paul alſo writeth vntounto the Corrinthyans, We preach Chriſt crucified, vntounto the Iewes in dede an offence, and vntounto the Grekes, fooliſhenes: but to them that are called both Iewes and Gentiles, Chriſt the power of God, and wiſdome of God. We ſee alſo in this place, wherehence the Apoſtle ſeeketh the difference when he affirmeth that ſome thinke well of Chriſt preached, and ſome ill. ForThe difference of the beleuers & of the vnbeleuers▪ dependeth of vocation. God ſaid that he would deliuer his people not for their works but for his name ſake. The Iews were not of God preferred before the Gentles for their workes. all this he ſaith commeth wholy of vocation. For he ſayth, But vntounto the called, as if he ſhould hauehave ſaid, They which are not called hauehave Chriſt for an offence, and for fooliſhenes. But they which are called, do both follow him, and alſo embrace him for the power and wiſdome of God. In the prophets alſo when God promiſeth that he will deliuer his people, he ſayth not, that he will do it for their workes or merites ſake: but I wil do it (ſaith he) for my names ſake. From this reaſon Paul departeth not. For he ſheweth that God by predeſtinatiō will make open the riches of his glory, that all men might know, how litle the Iewes had deſerued this election of God, that other nations being ouerhipped, they alone ſhould be counted for the people of God. Which thing Steuen expreſſeth in the Actes of the Apoſtles, when he ſaith, That they had euer reſiſted God, and had bene alwayes ſtiffe necked. What good workes then did God ſee in them, to preferre that nation aboue all other nations. Ezechiell notably deſcribeth, howe GOD looked vponupon the people of the Iewes at the beginning, namely, as vponupon a maiden naked, and on eueryevery ſide defiled, and filthyly wrapped in bloud. I paſsed by ſayth the Lord: and when I ſaw thee in that caſe, I had compaſſion of thee. Farther let vsus remember what is the ſcope of the Apoſtle in this epiſtle. For if we will iudge vprightly of controuerſies, we muſt not caſt our eye of frō the ſcope. This was the ſcope of the Apoſtle, by all maner of meanes to commend the grace of Chriſt. And to this purpoſe can nothing more be a let, then to affirme that the predeſtination of God, that is, the head and fountaine of grace commeth of the workes of men. And if it be counted a fault in orators, if in their oration they paraduenture inculcate things which ſhould much hinder the cauſe which they toke in hand, how can we ſuſpect that the holy ghoſt preſiſted not in that, which he began, but ſpeaketh thinges ſtrange from that which he purpoſed. Neither doubtles can there be any other reaſon geuen of the members, then of the hed, which is Chriſt Ieſus. Seing therefore that no man can doubt, but that the ſonne of God tooke vponupon him humane nature freely: For if the queſtion ſhouldThe ſon of God toke vpō him frely humane nature. be aſked, why he rather tooke vponupon him man of the virgen Mary, then any other man, there can no reaſon be geuen, but for that it ſo pleaſed him. For as tooching wookes, any other man borne of an other virgen mought hauehave had them, no les then he which was borne of Mary. For whoſoeuer had had the diuinity, as Chriſt had, he ſhould doubtles hauehave done the ſelfe ſame workes which Chriſt did. Seing therfore that that humanity was taken of ye ſon of God fréely, & of the pure & mere mercy of God, euen after the ſelf ſame maner, whoſoeuer are ye members of Chriſt are elected fréely and without any merites of workes. Finally all thoſe reaſons which proue that iuſtification conſiſteth not of workes, the ſameAs iuſtification is not of workes▪ ſo neither alſo is predeſtination. Chriſt and his death is the firſt effect of predeſtination. Chriſt as touchyng his humane nature and death▪ is not the cauſe of predeſtination. alſo proue that predeſtination dependeth not of workes. Now reſteth to declare, whether Chriſt and his death may be ſayd to be the cauſe of predeſtination. Here we anſwere, that Chriſt and his death is the firſt and principall effect of predeſtination: for amongſt thoſe thinges which are of God geuen vntounto the elect, is Chriſt himſelfe and the fruit of his death. For whatſoeuer is geuen vntounto vsus, is deriued vntounto vsus from God by this way, and as it were through this pipe. And foraſmuch as it is certaine, that the effects of predeſtination may ſo be compared together, that one may be the cauſe of the other, but vntounto none of them agréeth to be the beginning of predeſtination, therefore we deny that Chriſt as touching his humanity or death is the cauſe of our predeſtination: although he be the beginning and cauſe of all good thinges, which come vntounto vsus by the purpoſe of God. I know that there hauehave bene ſome, which hauehave gone about to conciliate the ſentences of the fathers with this moſt true doctrine, which we hauehave now by many reaſons proued. For they ſay, that the fathers, when they write that predeſtination is of workes foreſene, by the name of predeſtination do not vnderſtand the worke or action of God, whereby he electeth or predeſtinateth any man▪ but rather the end and certaine meanes, for as touching them nothing can let, but that workes may be cauſes.Sentences of many of the fathers agree not fully with this doctrine. For it is without all doubt certayne that the laſt damnation commeth of workes, as of the cauſe: and good workes ſpring of fayth, as of their beginning. I ſée in dede that the entent of theſe men is not to be diſcommended, which labour to apply the ſentences of the fathers vntounto the truth as much as is poſſible. But yet that which they auouch, I can not affirme to be true. For there are certaine ſentences of the fathers ſo hard, that they can by no meanes be drawen to this meaning. For they, to defend the liberty of our will, will not hauehave all thinges to depend of the predeſtination of God: And of purpoſe ſay, that all whole is not of GodIt is not true that they ſay all whole is not of God. It is not true alſo that God electeth, becauſe of faith foreſene. but ſomewhat alſo is required of vsus. And they expreſſedly write, that God electeth ſome, for that he foreſaw that they ſhould beleue. They hauehave alſo here and there many other ſuch like ſayinges, ſo that I by no meanes can ſée, how their ſentences can agrée with our doctrine in this point. Howbeit Auguſtine fully agreeth with it. Ierome alſo diſagréeth not from it, although oftentimes in many places he agrée with Origen and others. But againſt the Pelagians he highly commendeth the ſentence of Auguſtine touching this matter, and excedingly alloweth his writinges againſt this hereſy. Seing therefore that Auguſtine oftentimes vſed thys argument againſt the Pelagians, it muſt nedes be, that the ſame very well pleaſed Ierome now being olde. Ciprian alſo, as we hauehave before ſayd, manifeſtly writeth, that there is nothing which is ours. Wherefore it followeth of neceſſity, that all whole is of God. But howſoeuer it be, there is no nede, that we ſhould at this preſent much reaſon touching the fathers. For when I interpretated the text it ſelfe, I aboundantly ſpake of them as the opportunity of the place ſerued. As in all other things which pertayne vntounto faith, ſo alſo in this queſtion, we muſt geueWe muſt geue ſentence according to the ſcriptures, & not according to the fathers. ſentence according to y• ſcriptures, and not according to the fathers. And this ſelf thing euē the fathers thēſelues required at our hands. Which I thinke we to our ability hauehave performed in alleadging of reaſons. Amongſt the latter writers Pigghius, being forced by the vehemency of the ſcriptures, graunteth vntounto vsus that works are not cauſes of predeſtination, for he cōfeſſeth, that it conſiſteth fréely and of the mere mercy of God, with a reſpect yet (ſaith he) vntounto works: which thing I ſuppoſe he ſayd, leaſt he ſhould ſéeme in vaine to hauehave with ſo many words contended. But if predeſtination be frée, and do depend of the mere goodnes and mercyIf election be free, why is there added a reſpect vntounto works of God, as the ſcriptures teſtifie, why durſt this man of his owne hed imagine this new reſpect of works? For the holy ſcripture, and eſpecially Paul vtterly excludeth workes from this matter. But Pigghius the more to bewray that his vile deſire of contending, bringeth certaine arguments which make vtterly nothing at all to the matter. That (ſaith he) which as touching election happened in the bleſſed virgen the mother of God, ought in others alſo to take place: but ſhe was not predeſtinated fréely, but becauſe of her humility: For ſhe ſang, For he hath looked vponupon the humility of his handmayden: Wherfore the ſelfe ſame thing ought to take place in others. I meruaile doubtles how this man ſaw not, that there is great difference betwene foreign, and foreign. For foreign, is aforeign. vertue, which the lattines call modeſtia, that is modeſty: whereby men hauehave a lowly and moderate opinion of themſelues: vntounto which vertue is oppoſite prideforeign. or arrogancy. But foreign, is a vilenes and baſenes which commeth vntounto men either by reaſon of pouerty, or by reaſon of baſe bloud, or by reaſon of ſuch other like things. Wherfore the bleſſed virgen reioyſed, and with prayſes extolled God, for that he had exalted her to ſo great an honor, whereas ſhe otherwiſe was baſe,Mary mēt not that ſhe was elected for any her merite. The ſong of Mary ſetteth forth the mercy of God and not merites obſcure, and vnworthy. For ſhe was not (as this man dreameth) a ſetter forth of her owne merites and vertues, to ſay that ſhe was therefore elected of God, for that ſhe had deſerued it through her humility. And if thou diligently conſider the courſe of that ſong, thou ſhalt eaſely ſée that ſhe aſcribeth all her good things vntounto God. Thy mercy (ſaith ſhe) is from generation to generation. And ſhe addeth: He hath remembred his mercy. Afterward, with mercy ſhe ioyneth the promiſes. As he ſpake (ſaith ſhe) vntounto Ahraham our father. But I meruaile this good man could not ſée, that the image of our predeſtination is to be ſet rather in Chriſt, then in theThe image of our predeſtination appeareth in Chriſt. A place of the firſt boke of Samuell. virgen. But Augustine ſaith, that the humanity of Chriſt was predeſtinated and taken altogether frely, and vtterly without any reſpect of good workes. They obiect alſo vntounto vsus the words of the Lord to Samuell. For he when he ſhould anoynt one of the ſonnes of Iſay king ouer Iſraell and had firſt brought before him Eliab the eldeſt, the Lord ſayd vntounto him: This is not he whome I hauehave elected: HaueHave not a regard to the talnes of stature: For men ſee theſe thinges which appeare outwardly: But I behold the hartes. Lo, ſaith Pigghius, this place teacheth that God is moued by the perfection of the hart: and not by outward conditions. But in that hiſtory is not entreated of the eternall predeſtination of God, whereby he hath elected vsus vntounto perpetuall felicity, there is entreated only of the exalting of a man to a kingdome.In committing of iunctions or offices to a mā, we muſt hauehave a reſpect vntounto the conditiō of the perſon. As touching which thing God hath ſet forth vntounto vsus a notable example, that when we will commit an office or function vntounto a man, we hauehave chiefely a reſpect vntounto the ability and ſkilfulnes which are required to the execution of that office: according to which doctrine Paul alſo to Timothe ſetteth forth vntounto vsus what thinges are to be required in him, which ſhould be choſen an elder or a Biſhoppe. God himſelfe alſo in the old teſtament, hath at large deſcribed, of what conditions he ought to be, whom he would hauehave to be appointed a king. VntoUnto which ſēce Peter alſo ſemeth to hauehave had a conſideration, who when, two were ſet before him, of which the one was to be placed in the roome of Iudas, called vponupon God the ſercher of harts, for that he only knew the mind and hart of him whome he wouldGod findeth not a good hart in men, but maketh it good. An example of Saul. hauehave to be choſen. And yet ought we not to thinke, that God findeth in men that hart which he hath a reſpect vntounto. He rather changeth and maketh mete thoſe, whome he will appoint vntounto any office: as we rede he did in Saul: of whome we rede, that he was ſo changed, that he became vtterly an other man. For whereas before he was ſimple and rude, afterward he was able to propheſie amongſt the Prophets. Which thing for that it was new and ſtrange, gaue an occaſion of this prouerb. What is Saul alſo amongst the Prophets. Pigghius cauilleth moreouer, that of this our doctrine will follow, that men will ſéeke the cauſes of their damnation not in themſelues, but in God, which is a thing both abſurd, and wicked. But letThe cauſe of our damnation is not to be ſought for in God. this man conſider, how this can be inferred of our ſentence. For we teach that eueryevery man is obnoxious vntounto ſinne, and therefore deſerueth damnation. Neither euer ſaid we vntounto any man, that he hath not in himſelfe a moſt iuſt cauſe of hys damnation: yea we both are and alwayes hauehave bene perſwaders vntounto all men that when they will take in hand any thing, they ſeke for counſell no where els, but out of the will of God reueled, that is, out of the holy ſcripture, and not out ſecrecy of the predeſtination of God. And yet doth it not therefore follow, that by this forme of teaching is no vſe of the doctrine of predeſtination. For vntounto it then chiefely muſt we hauehave a reſpect, when we are toſſed with aduerſities, and when through the very force of afflictions we fele that our fayth is weakned. This thing taught▪ Paul in the 8. chapter of this epiſtle, and therefore he added, If God be on What is the vſe of predeſtination.our ſide who ſhall be againſt vsus? who ſhall ſeperate vsus from the louelove of God? ſhall tribulation? Shall anguiſhe. &c. Wherefore this doctrine is not ſo to be left, as though no man can apply it vntounto himſelfe: It muſt rather diligently be kept till opportunity ſhall ſerue to vſe it. Neither is it a point of arrogancy, but of the ſpirituall wiſdome, for a man to vſe it in his owne behalfe when nede requireth. Moreouer Pigghius falſely ſaith, that thoſe thinges which we ſpeake are againſt the goodnes of God: as though it ſhould ſeme a thing vniuſt, that God ſhould elect vntounto himſelfe a certaine few, and in the meane time ouerhippe infinite others. For this mought ſhew (ſaith he) ſome cruelty in God: eſpecially if we ſay that he is offended before that any thing is committed againſt him. But it is mete (ſaith he) that the purpoſe of God be reaſonable: and yet of his iuſtice can no other reaſons be geuen, but only the workes of them which are predeſtinated: neither can the iuſtice of God by any other meanes be defended. Thoſe things beare in dede a goodly ſhew, but they much conduce not to ouerthrow that which we hauehave proued. For firſt to entreat of the goodnes of God there is no creature which can ſeme to be voyde of it. For God perpetually beſtoweth many good things, yea euen vponupon theNo creature void of the goodnes of God. wicked: For he maketh his Sunne to ariſe vponupon the good and vponupon the euill: and raineth vponupon the iuſt and vponupon the vniuſt. And although he do not equally diſtribute his goodnes vntounto all men, yet can he not therfore iuſtly be accuſed. ForMany are called but few elected. Many nations were ouerhipped but only the Hebrewes were choſē. The Iews were many but yet a remnant only were ſaued. In nature thinges pretious are rare. Chriſt anſwereth in the Goſpell, May I not do with myne owne what I will. If Pigghius think it a thing vnworthy that out of many are choſen few, he moueth this plée not againſt vsus, but againſt God. For the ſcriptures manifeſtly teache, that many are called, but few are elected: and that of many nations only the people of the Iewes was taken of the Lord to be his peculiar people, and that euen in y• people, although y• number of it were ſuch y• it mought be cōpared with the ſand of ye ſea, yet a remnant only ſhould be ſaued. Againſt thoſe teſtimonies ſo manifeſt, how can Pigghius contende? Do we not ſee alſo, that in things naturall, thinges that are moſt excellent, are alwayes moſt rare? For there is greate plenty of cōmon ſtones: but of precious ſtones there is wōderful greate ſcarcety. Vnprofitable herbes growe eueryevery where: whereas of good herbes there is in a maner greate dearth. And why God will hauehave to be thus, he hym ſelfe beſt knoweth. We may paraduenture ſuppoſe, that he therefore doth it, that the giftes of GOD might be the more commended vntounto men. For we are ſo blockiſh, that we neuer wonder at thoſe thinges which are cuſtomablyeWe wonder not but at thinges rare. What properly belongeth vntounto cruelty. done. But this is nothing but an humane coniecture. But foraſmuch as God hath not rendred a reaſon of his counſell in this thing, I thinke it not our parts to be to curious in ſeking a reaſon. This thing only will I add, that God is not only good towardes vsus and louing, but alſo in him can not be found ſo much as any ſhow of cruelty. For this is y• nature of cruelty, to reioyce in the puniſhmentes of other men, and chiefely when innocentes be afflicted. For to take pleaſure, namely for that thou ſeeſt iuſtice exerciſed agaynſt the wicked, or to be ſory if thou ſeeſt them to liue happely, can neyther be aſcribed vntounto enuy, nor vntounto cruelty. For in the prophets, and eſpecially in the Pſalmes we ſe many ſuch affects:There is great difference betwene Ne…eſi… and cruel…y. which doubtles pertayne vntounto zeale, and not vntounto cruelty or enuy. And although the purpoſe of God be reaſonable, yea euen reaſon it ſelfe, yet are not the reaſons to be ſought for in thoſe which are elected: for that they lye hidden in the moſt deepe wiſedome of God. Thither doth Paul call vsus backe, when he crieth out, Oh the depth the of riches of the wiſedome and knowledge of God: how incō prehenſible are his iudgments, and how vnſerchable are his wayes. Who hath known the minde of the Lord? or who hath bene his counſeler? Paul by thoſe wordes teacheth nothing ells, but that God indede by reaſon of his manifold and infinite wiſedome wanteth not reaſons: but yet notwithſtanding thoſe reaſons are vntounto men vnſerchable, for that they are not by him reueled. I wonder alſo, that Pigghius would complayne that the iuſtice of God ſhould be violated. For, that thing Paul obiecteth vntounto himſelfe: and yet changeth he not his ſentence. Neyther is it any meruayle: for as Paul himſelfe teſtifieth, all this whole matter pertayneth vntounto mercy, and not vntounto iuſtice. In which thing yet notwithſtandingHow the iuſtice of God is to be defended as Auguſtine teacheth, we may very well defend, that God doth nothing vniuſtly. For what ſo euer he geueth vntounto the elect, he geueth it not of an other mans, but of his owne. And whatſoeuer he requireth of the reprobate, he iuſtly and by moſt good right requireth it: Theſe thinges had not Pigghius obiected vntounto vsus, if he had diligently weighed with him ſelfe the Antitheſis, whiche Paul hath put betwene our workes & the purpoſe of God. For he ſayth, Not of works but of him that calleth: that electiō might abide according to purpoſe. He thinketh alſo that it is abſurd that the predeſtinatiō of God ſhould be made ſo free: for by that meanes he ſuppoſeth is layd vponupon men neceſſity: and all conſideration of blame is taken away. But this argument pertayneth to our fourth article, where we will entreate of this neceſſity. Howbeit I meruayle how this could come into his hed, that the conſideration of ſinne is taken away, if a man put neceſſity. As though foreſooth any man can auoyde originall ſinne: and yet doth it not thereof follow, that ſuch a ſinne is not ſinne. He addeth moreouer, that we canNeceſſity taketh not away the nature of ſinne. not auoyde, but that we muſt make God an accepter of perſons. But if he had conſidered, that this fault is then committed, when we are moued to deſtribute or to geue iudgment by ſuch circūſtances & conditions, which make nothing at all to y• cauſe, he would neuer hauehave ſpokē this: for this thing can not hauehave place in God. For he found not thoſe circumſtances and conditions in men: but putteth in them euen ſuch circumſtances and conditions as pleaſe him. Wherfore no man obiect vntounto him, that as touching election he hath not attributed vntounto his perſon that which belonged vntounto it. For God is the author of all perſons, and of all vprightnes. But (ſayth he) the care and endeuor to liue vprightly is taken away: as though we by this doctrine do make men worſe, and do open a window to licentiouſnes, and loſenes of life. But how ſtrange and falſe theſe thinges are, I ſuppoſe it is thereby manifeſt, for that we alwayes teach, the predeſtination belongeth not only to y• end but alſo to the meanes. For we are predeſtinated not only vntounto felicity, but alſo vntounto good workes: namely, that we ſhould walke in them, and be made like vntounto the image of the Sonne of God. The wicked regard not theſe thinges, and euen alſo without this doctrine liue wickedly. But the godly, for that they hauehave confidence that they are predeſtinated,The doctrine of predeſtination openeth a window to good works and not to wicked factes. The ſentence of our aduerſaries openeth a way vntounto many euils. labour by holye workes to make their vocation ſure. And vntounto them by this doctrine is opened a windowe vntounto modeſtye, vntounto patience in afflictions, vntounto gratitude, and vntounto a ſingular louelove towards GOD. But take away this doctrine, and there is made open not a windowe, but a greate wyde gate to pride, to ignorance of the giftes of God, to vncertaynty, and doubting of ſaluation in aduerſities, and the weakening of our louelove towardes God. But theſe men ſay farther, that this alſo maketh very much agaynſt vsus, for that nothing can light vnderunder predeſtination or reprobation, but that which God willeth. But, that God ſhould will ſinnes, is to be counted for moſt abſurd and for a blaſphemous doctrine. They ſay moreouer, that God can not iuſtly puniſh▪ if we committe thoſe thinges, which he him ſelfe both willeth, and worketh. But this muſt we of neceſſity ſay, if we affirme that not only our ends, but alſo our meanes to the endes depend of the purpoſe of God. To ſatiſfye this doubt, firſt let them remember, that it can not be denied, but that God after a ſort willeth, or as other ſome ſay, permitteth ſin. But foraſmuch as that is done without any coaction of our minde, therefore no man when he ſinneth can be excuſed. For he willingly and of his owne accord committeth thoſe ſinnes, for which he ought to be condemned, and hath the true cauſe of thē in himſelfe, and therfore hath no nede to ſeke it in God. Farther this is no good compariſon which theſe men make betwene good workes and ſinnes. For God …o worketh in vsus good workes that he miniſtreth vntounto vsus his grace and ſpirit, whereby theſe workes are wrought: for thoſe are the groundes of good workes: which groundes doubtles we hauehave not of our ſelues. But ſinnes he ſo gouerneth, and after a ſorteHow God is ſaid after a ſort to wil ſinne. willeth, that yet notwithſtanding the groundes of them, that is the fleſhe and our corrupt and vitiate nature are not in God, but in vsus. Wherefore there is no nede that they ſhould be powred into vsus by ſome outward motion. And God is ſayd after a ſorte to will ſinnes, eyther for that when he can he prohibiteth them not, or, for that by his wiſedome he directeth then to certayne endes, or for that he ſuffreth them not to burſt forth, but when, and how, and to what vſes he him ſelfe will, or finally, for that by them he will puniſh other ſinnes. But theſe adde, that God by no meanes willeth ſinne. For ſo it is written in Ezechiell, As truly as I liue ſayth the Lord: I will not the death of a ſinner, but rather that he be conuerted and liue. But we anſwere that the Prophet in that place entreateth not of the mighty and hidden will of God, and of his will of efficacy. For God by that will worketh all thinges which he will both in heauē and in earth But he entreateth of that will which they call the will of the ſigne. For no man can by thoſe ſignes and tokens which are expreſſed in the law, gather, that GodThe firſt aunſwer. willeth his death or condemnation. For the lord commaunded hys lawe to be publiſhed vntounto all men: he hath vntounto all men ſet forth thoſe things which ſhould be profitable and healthfull: laſtly he vponupon all men indifferently powreth greate benefites. Wherefore by this will, which we call the will of the ſigne he willeth not the death of a ſinner: yea rather he prouoketh them to repentance. But as touching the other will, which they call the will of his good pleaſure, if by it he would that no man ſhould periſh, then doubtles no man could periſh, and there is no will ſo peruerſe, as ſayth Auguſtine, which God if he wil cā not make good. Wherefore according to this will he hath done all things whatſoeuer he would. This is a redy and playne interpretation: which if our aduerſaries admit not, but will nedes contend that the wordes of the Prophet are to be vnderſtandedAnother aunſwer. of the mighty will of God, and of his wil of good pleaſure, thē will we anſwer y• y• ſentence pertaineth not vniuerſally vntounto all ſinners, but only to thoſe which repēt. And thoſe are y• electe & predeſtinated vntounto whome God as according to his purpoſe he geueth faith and vocation, ſo alſo geueth he repentaunce. Wherefore which ſenſe ſo euer they followe, they ſhall neuer by thoſe woordes conclude, that God vtterly & by no meanes willeth ye death of ſinners, or willeth ſinne. But they obiect certaine wordes out of the firſt chapter of the booke of wiſedome, where it is written: God reioyſeth not in the deſtruction of the liuing. But if (ſay they) he by anye manner of meanes willeth ſinne or the puniſhment thereof, he can not be ſaid not to reioyce therein. For he reioyſeth doubtles in that which he will hauehave to be done. Firſt, I aunſwere, that that booke is not in the Canon, and therfore the authority thereof maye be refuſed. But amitte that that booke were canonicall yet do thoſe wordes make nothing againſt vsus. For he, whatſoeuer he was that was the authorGod doth not againſt his will puniſhe wicked actes. of that booke, ment nothing els, but to remoue from God that prauitye of nature, whereby wicked men take pleaſure in euil things. And yet was not his meaning that God puniſheth wicked factes againſt his wil. For otherwiſe, whatſoeuer that author vnderunder the name of Salomon was, he ſhould be againſt the true Salomon. For he in his Prouerbes vnderunder the perſon of wiſedome thus writeth of the vngodly and of the vnbeleuers: I alſo will laugh in your deſtruction. In which wordes is declared, that God with a laughing, that is, with a chiereful minde adminiſtreth iuſtice. As touching the wordes of Eccleſiaſticus which are writen in the. 15. chapter: That no man ought to ſay of God, foreign, that is, he hath deceaued me, How it is to be vnderſtanded that God deceiueth no mā.in which place the lattine tranſlation hath, Me implanauit, Vnles we will hauehave that place to be manifeſtly repugnant with many other places of the ſcripture, in which God is ſayd to hauehave deceaued the people by falſe prophets, and to hauehave commaunded, that Achab the king ſhould be deceaued, and to hauehave made blind the hart of the people that they ſhoulde not ſée, we muſt néedes after this manner expounde thoſe wordes, That no man ought to lay the fault in God, as though he woulde excuſe himſelfe. Achab though he was deceaued, yet he moſte iuſtly deſerued to beThey whiche are deceiued, are iuſtly deceiued. deceaued, for that he contemned the true oracles of God, and delighted himſelfe in falſe Prophets. The infidelity alſo and impiety of the people of Iſraell cauſed the vengeance of God, and execution to come vponupon them, ſo that when they were deceaued they could by no meanes be excuſed. Our aduerſaries alſo ſéeme ſomewhat to be offēded, for that we affirme, that men hauehave in themſelues the cauſe of ſinnes, that is, a corrupte and viciate nature. For in the firſt chapter of the booke of wiſedome, the generations of the world are ſayde to be good, and not to hauehave in them foreign, that is, a medicine of deſtruction. This is true indéede, ſo that it be vnderſtanded of the firſt conſtitution of thinges, and chieflye of the creation ofOur nature as it was inſtituted of God wanted corruption. man, which was created of God in a good eſtate. But afterward thorow his fall he ſpilt both himſelfe and his poſterity. Pigghius moreouer cauilleth againſte our doctrine, as though we ſtirre vp mē to hate God. For Chriſt thus ſpeaketh of Iudas: Wo be vntounto that man, it had bene better for him neuer to hauehave bene borne. He being reiected and a reprobate, it muſt néedes follow that he hated God, when as God firſt hated him. And foraſmuch as the nomber of the reprobate is the greater nomber,Whether is had bene better for Iudas that he had neuer bene borne. eueryevery man (ſay they) might eaſly ſurmiſe, that he is one of that nomber. And ſo it ſhould come to paſſe, that many ſhould abhorre from God. But we aunſwere, that Chriſt ſaid wel, that it had bene better for that man if he had not bene borne. For eueryevery one of vsus ought rather and gladlier to deſire, either neuer to hauehave bene, or to be brought to nothing, then that by committing of ſinne we ſhoulde offende God. Wherefore Chriſt ſayd truly and plainely, that it had bene better for Iudas, that he had neuer bene borne. Howbeit ſimply & as touching God, it had not bene better: for by him both the counſell of God, as touching our redemption was fulfilled, and alſo by the puniſhment which was inflicted vponupon him both the iuſtice and power of God appeared the more manifeſt. And it is vaine that they ſay, that many fall into ſuſpition of their reprobation. For out of the holy ſcriptures no man canNo man hath a certaine and in fall…ble argument of his repro…atiō. An example of Frances Spiera. gather any argumentes of efficacye, that he is a reprobate. And if God will ſometimes reueale it by a certaine ſecret iudgement, yet cannot that be made a common rule. In our time in déede it happened, that a certaine man in Italy called Francis Spiera inwardly felt that God had inflicted vponupon him this euill. But this I ſuppoſe was done to the terror of others. For he after that he had at the beginning knowne the truth of the Goſpell, and openly profeſſed it, being broughte to Venice before the legate of the Biſhop of Rome, publikely abiured it. Afterwarde being ſtriken with a gréeuous wounde of conſcience, he perſwaded himſelfe that he had ſinned againſt the holy Ghoſt. By meanes whereof he was throwne into ſo greate a deſperation, that he woulde neuer afterwarde receiue any conſolation, though he were aſſiſted euen by notable and religious men, which exhorted him to hauehave a good hope of Chriſt, and of his death. And he would ſaye, that theſe thinges ſerued well to be ſpoken vntounto others, but vntounto him they nothing at all preuailed, for that he knew moſt aſſuredly y• he had ſinned againſt the holy Ghoſt, and y• there was no remedy remaining to deliuer him from damnation, and ſo remaining in this deſperation he died. God would in this man by a certayne ſinguler and vnaccuſtomed diſpenſation feare away others from the like wickednes, and impietye. Howbeit this neither cuſtomably happeneth, as farre as we can gather out of hiſtories, neither alſo can any man by the holye ſcriptures gather this deſperation. And peraduenture God did not put this into the heade of Spiera, but the Deuill (whoſe bondſlaue he was, hauing now renounced piety) to the ende to driue him to vtter deſperation. Wherefore we muſt make a diſtinction as we before admoniſhed that either we ſpeake of them that are vtterly without all feeling of piety, or els of the godly, and of them that are now called. If we ſpeake of thoſe that are ſtraungers, they either nothing regarde theſe counſels of GOD, or els they areThe godly ſuſpect not that they pertaine to the number of the reprobate. alreadye in diſpayre of themſelues: If we meane of the godly, they will not ſuffer themſelues to be any longer tormented with this ſuſpicion, for that they now ſée that they are called, that they hauehave obteyned faith, and therefore are iuſtified, all which thinges moue them to hauehave confidence, and to hope that theyr names ar in the roule of the elect. Laſtly Pigghius imagineth, that we ſpeake things abſurd, for that we teach that men were firſt in a maſſe vitiated and corrupted wi… originall ſinne, before that they were predeſtinated of God, as though we would here by iuſtifie the purpoſe of God: when yet notwthſtanding we in the counſell of predeſtination put condemnation, and eternall infelicity before ſinnes, and our corrupt nature, and ſo we iuſtefy that which is firſt by that which commeth after: he addeth alſo, that hy this meanes as touching the purpoſe of God euen by our owne doctrine the ende is firſt appointed, and thoſe thinges alſo whiche bring vntounto the ende. Wherefore foraſmuche as originall ſinne is one of the meanes whereby we are condemned, it cannot as we imagine go before reprobation, when as it falleth and is comprehended vnderunder it, is a meane vntounto eternall condemnation. But theſe thinges declare, that this man vnderſtoode not what we ſay. Neyther Auguſtine Pighius vnderſtandeth not our ſentēce.nor we euer ſayd, that originall ſinne goeth before predeſtination, when as predeſtination is before al eternity, but Adams fall was in time. Nether is it ſo abſurd as he imagineth, that ſinnes ſhould fall vnderunder reprobation, not indéede as the cauſe therof, but as the cauſe of condemnation, and of eternall miſery. And whereas heOriginall ſinne g…e…h not before predeſtination. Sinnes how they fal vnderunder reprobation. ſaith, that if it were ſo, it ſhould follow, that God willeth ſinnes, we hauehave before declared how this is to be aunſwered vntounto. Neyther can he deny, but that God vſeth ſinnes, which are continually committed, to thoſe endes whiche he himſelfe hath appointed. And foraſmuch as this is not done of him raſhelye, but by his appointed counſell, how can it be, that after a ſort ſinnes are not comprehended vnderunder reprobation? Nowe if he contende that God willeth not ſinnes neither is the cauſe of ſinnes, in ſuch ſort as he willeth good works, & is the cauſe of good works, we alſo affirme the ſame. But yet in the meane time let him ceaſe to count it for a thing abſurde, that both the ende and alſo the meanes either of predeſtination, or of reprobatiō are cōprehended vnderunder the purpoſe of God, although after a diuerſe manner. And as touching originall ſinne, we alſo affirme that it goeth not before predeſtination or reprobatiō, but of neceſſity followeth it: for that God would not produce men out of any other ſtocke or matter, but out of the progeny of Adam, by meanes wherof we are al borne infected with the ſpot of corruption. And foraſmuche as this was not hidden from God, therefore Auguſtine, and we alſo with hym ſaye, that God from eternallye purpoſed to hauehave mercye on thoſe whome he loued, and not to hauehave mercye on others whome hee loued not: ſo that if they whiche wante that mercye whyche is beſtowed vponupon others, do leade theyr life in originall ſynne, and when they are come to age and to the vſe of reaſon, do adde vntounto it many other ſinnes, then are they iuſtly and worthely condēned. And this may ſtrongly be ſayd to repell thoſe, which paraduenture preſume to lay the cauſe of theyr damnation, not vponupon theyr owne ſinne, but vponupon God. Wherefore originall ſinne goeth before the birth of all men, ſo that thou hauehaveOriginall ſinne goeth before eueryevery mans damnation. a reſpect vntounto eueryevery perticular man: it alſo goeth before the damnation of all the wicked, although it could not be before the eternal purpoſe of God, but only as touching foreknowledge. Theſe thinges being as we hauehave declared them, as they are in no caſe abſurd, ſo alſo may they well be perceaued, if we depart not from the ſence of the ſcriptures: which ſence how much in this place Pighius ouerpaſſeth by meanes of his owne fond inuencion. I will in few words touch. He maketh many degrees or actes in the minde of God, which he ſetteth in orderA fond imagination of Pighius. betwixt them ſelues, not in dede by diſtinction of time, but by diſtinction of nature, and therefore ſuch actes he calleth ſignes: and yet had he not that out of the holy ſcriptures, but borowed it out of Scotus. In the firſt ſigne (ſayth he) God appoynted to bring forth all men to eternall ſaluation, which they might hauehave fruition of together with him, and that without any difference: and ouer them he would hauehave Chriſt to be the hed, whome he thinketh alſo ſhould hauehave come in the fleſh, although the firſt man had not ſinned. In the ſecond ſigne he ſayth, that God foreſaw the fall of man, by reaſon whereof it was not now poſſible that men ſhould come vntounto ſaluation, that is, vntounto the end, which God had purpoſed in him ſelfe, when he decreed in the beginning to create man. Howbeit that the matter mought go forward, he ſayth, that God did put in the thirde ſigne remedies in Chriſt, namely, of grace and of the ſpirit, and ſuch like, wherby mought be holpen thoſe which would receaue them, and thoſe forſakē which ſhould refuſe them. Laſtly in the fourth ſigne for that he foreſaw that manye would embrace theſe aydes, and would vſe them well and actiuely, he therefore predeſtinated them to ſaluation: but others whome he ſaw would reiect theſe benefites of God, he adiudged to vtter deſtruction: this he ſpeaketh touchinge them that be of ful age. But foraſmuch as by this fond imagination he could not ſatiſfy as touching infantes which periſh before they cā hauehave the vſe of free wil, he patcheth thereunto an other fable: namely, that they after the iudgmēt ſhalbe in this world happy with a certayne naturall bleſſednes, wherein they ſhall continually prayſe God, and geue thankes vntounto him for that theyr eſtate ſo tollerable. So this man fayneth a doctrine, which he can not proue by any one word of the ſcripture. For how attributeth he vntounto God, that he in the firſtGod appointeth not thoſe thinges which ſhall hauehave no ſucceſſe. Chriſt had not come vnleſſe ſinne had ben cō mitted. ſigne decreed thoſe things which ſhould not hauehave ſucceſſe? Namely, that al mē ſhould enioy felicity. Is it the poynt of a wiſe man, I will not ſay of God, to decree or will thoſe thinges which ſhall take no effect? Let him alſo bring forth ſome oracles of God to declare vntounto vsus, that the ſonne of God ſhould hauehave taken vponupon him humane fleſh, although man had not ſinned. But he is not able in any place to ſhew any ſuch thing, when as the holy ſcriptures eueryevery where teſtify vntounto vsus, that he was geuē for our redemption, and for the remiſſion of ſinnes, which thing alſo mought hauehave taught him if he had conſidered, that originall ſinne went before all the effectes of predeſtinatiō, only creation excepted when as Chriſt was to this end predeſtinated and geuen vntounto vsus, that we might hauehave a remedy of our falles, of all which falles originall ſinne is the hed and principall. And he had not taken vponupon him humane fleſh, if there had bene no ſinne committed. He without the ſcriptures alſo imagineth, that it lieth inInfants periſh vnleſſe they be renued by the mediator. the power of our free will, to receaue the remedies being generallye ſet forth, when as this is the moſt abſolute gifte of God. And that whiche he laſt of all bringeth, namely, of the naturall felicity of children, is not only auouched beſides the ſcripture, but alſo is playnly agaynſt it, which teacheth that all periſh in Adam, vnles they be renued by the mediator. But, to periſh, or to dy, how repugnant it is with felicity, al men eaſely vnderſtand. And beſides that he hath not on his ſide one of all y• fathers whiche durſt imagine any ſuch fond deuiſes. Neyther can I be perſwaded, that Pelagius him ſelfe if he were a liue agayne, would more diligently colour his opinion, then this man hath paynted it and ſet it forth. That which we hauehave hitherto proued touching predeſtinatiō, namely, that i… dependeth not of workes foreſene, the ſelfe ſame thing alſo affirme we of reprobation, for neither it alſo dependeth of ſinnes foreſene, ſo that by reprobatiō y• vnderſtand not extreme damnatiō, but that moſt depe eternal purpoſe of God of not hauing mercy. For Paul writeth alike of Eſau and Iacob: Before they had done any good or euill: it was ſayd, The elder ſhall ſerue the younger, Iacob hauehave I loued, but Eſau hauehave I hated, that it ſhould not be of workes, but of him that calleth. And Pighius laboureth in vayne, to hauehave this ſentence of Paul vnderſtanded of one of them only, that is, of Iacob: when as the Apoſtle ioyned them both together vnderunder one and the ſelfe ſame conditiō. Which thing he more manifeſtly afterwardIf ſin were the cauſe of reprobatiō, no man ſhould be elected. What are the effectes of predeſtination. Chriſt is the firſt effect of predeſtination. declareth, ſaying, He hath mercy on whome be will, and whome he will he hardeneth. Further if ſinne were the true cauſe of reprobation, thē ſhould none be elected. Whē as God foreknoweth that all men are contaminated with it. Which ſelfe thing Auguſtine proueth vntounto Simplicianus.
But now we will entreate of the third article, to ſee what are the effectes of predeſtination and of reprobacion. And we will be the briefer, for that thoſe thinges which ſhalbe ſpoken hauehave much light by thoſe thinges whiche hauehave alredy bene ſpoken. The firſt effect therefore of predeſtination is Chriſt him ſelfe, for the elect can hauehave none of the giftes of God vnles by our ſauiour it be geuen vntounto them. Then alſo let there be put thoſe effectes which Paul deſcribeth in the 8. chapiter when he ſayth: Whome he foreknew, thoſe alſo hath …e predeſtinated, whō he hath predeſtinated, thoſe alſo hath he called, and whome he hath called, thoſe hath he iuſtified, and whome he hath iustified, thoſe hath he glorified. Whereby it is euident, that vocation alſo, and iuſtification, and glorification are the effectes of predeſtination: whereunto alſo may be added conformity of the image of the ſonne of God, when as Paul reckneth it vp as an effect of predeſtination. Good workes alſo may be added, ſeing th… God is ſayd to hauehave prepared thē that we ſhould walke in thē. Thē followeth certaynty or confirmation of our ſaluation, which certainty of what ſort it is, we will declare in the 10. chapiter. Laſtly is the declaration of the riches of God, which ende Paul manifeſtly mencioneth in thysEffectes of reprobatiō. Of the ſtate of the firſt man. 9. chapiter, and vntounto the Epheſians he writeth, That we might be to the prayſe of hys grace and glory. But as touching reprobation if it be compared vntounto the firſt man, GOD from eternally decreed to produce hym, that by free will, and certayne grace geuen vntounto him he mought hauehave ſtode if he had would: and God could hauehave geuen vntounto him greater grace, ſo that he could not hauehave fallen, butWhether the firſt mā were of the number of the predeſtinate, or of the reprobate. he would not. But whether Adā were of the nomber of the reprobate, or of the predeſtinate, can not be gathered out of the holy ſcriptures, although all the fathers in a maner conſent that he was ſaued, and therefore pertained to the nomber of the predeſtinate. But other men which were reprobated, were offred vntounto God in a maſſe of perdition and vtterly corrupted. For God decreed to produce them not els where, but out of the ſede of Adam and foraſmuch as by his free purpoſe he would not beſtowe his mercy vppon the multitude which is made reprobate, therof followed reiection, wherby they were left in theyr natiue ſin. Further foraſmuch as God ſuffreth not his creatures to be idle, they alſo are perpetually pricked forward to worke: and for that they were not healed, they do all thinges of theyr corrupt ground: which although they ſeme ſometimes to be beautifull workes, yet before God they are ſinnes. Moreouer according as theyr wicked factes deſerue, God continually puniſheth in them ſinnes by other ſinnes, as vntounto the Romanes many are ſayd to hauehave bene deliuered vp into a reprobate minde, for that when they knew God they glorified him not as God. But yet as touching the ſinne of the firſt mā, this is to be conſidered, that that ſinne could not be ſayd to hauehave bene the puniſhment of an other ſinne. For if it were the firſt ſinne, it had not any other ſinne before it: and that God vtterlye willed not that ſinne, that can not be ſayd, for agaynſte his wil how coulde it be committed? And he ſawe that he woulde fall if he were not confirmed with his ſpirit and with a more plentiful grace, and yet he holpe him not, neither put he to his hand to kepe him from falling. Moreouer the deuil, vnles God had would, durſt not hauehave tempted him. Furthermore he had appointed by him to declare his goodnes and ſeuerity: hereof he gaue an occaſion, when he ſet a law, which he knew ſhould not be kept, and alſo in geuing him a wife which ſhould entiſe him. And finally the action it ſelfe which as a ſubiect or matter ſuſtained the priuation of vprightnes, could not without the power and might of God hauehave bene produced. Wherefore it is euident, that God after a ſort willed that ſinne, and was ſome way the author hereof, although that it were not a puniſhment of ſinne going before. But contrariwiſe he is ſayd not to hauehave willed it, and not to hauehave bene the author of it, for that he prohibited it, puniſhed it, and willed it, not ſimply, but for an other ende▪ he of himſelfe miniſtred not y• prauity, neither infuſed he it into him, but the wil of Adam not being letted by a more mighty grace, of his owne accord declined from vprightnes. Eſay alſo bringeth as an effect of reprobation, the blinding and making groſſe the hart of the people, that they ſhould not vnderſtand. And God oftentimes, either by himſelfe or by euil angels ſendeth cogitations, and offreth occaſions, which if we were vpright mought be taken in the beſt part: but for as much as we are not renued, we are by them driuen vntounto euil: afterwarde iuſtly and worthely foloweth damnation for ſinnes: and finally the declaration of the power and iuſtice of God is the laſt effect of reprobation. Al theſe thinges follow reprobation, although God, as we hauehave before declared, is notGod is not a like the cauſe of all the effects of reprobation. a like the cauſe of them all. But becauſe al the benefites of God which are geuen vntounto the predeſtinate, are referred vntounto grace as to their hed and fountain, therefore let vsus ſee, whether that principall effect of Gods predeſtination be, as ſome hauehave imagined, ſet forth of God cōmon vntounto al men: for if it were ſo, then ſhould al men be predeſtinated, & it ſhould lye in their owne power, or in their own handes (as the ſaying is) to be predeſtinated, ſo y• they would receaue grace whē it is offred. We in no wiſe ſay, y• grace is cōmon vntounto al men, but is geuē Whether the grace of God be ſet forth as common vntounto all men.vntounto ſome, and vntounto others according to the pleaſure of God it is not geuen. And to confirme this ſentence we alleadge theſe places of the ſcripture. In the 6. of Iohn i… is ſayd, No man commeth vntounto me, vnles my father ſhall draw him. And I wonder, that the aduerſaries ſhould ſay, that al men are drawen of God, but all men will not come. As if a man ſhould ſay, no man can attaine vntounto learningWhether … are drawen of God. A ſimilitude. or good artes, which is not endewed with reaſon and witte. And yet doth it not thereof follow, that though al men hauehave reaſon and witte, al men ſhould attayne vntounto good artes, for beſides thoſe grounds are required an endeuor, and wil. So ſay they al men are drawen of God, but beſides the drawing of God there is required, that we hauehave a wil thereto and do geue our aſſent, for other wiſe we are not brought vntounto Chriſt. But doubtles it can not be that in al thoſe propoſitions whiche are ſpoken with an exception, that exception ſhoulde belong vntounto al men. For Chriſt ſaid vntounto Pilate, Thou ſhouldeſt not hauehave power againſt me, vnles it were geuen thee from aboue, ſhal we therefore take vponupon vsus to ſay that vntounto al men was geuē power againſt Chriſt? And whē as it is writtē. That no man ſhall enter into the kingdome of heauen, vnles he be of water and the ſpirit borne agayne, ſhal we thereof inferre, that al men are borne agayne of water and the ſpirit. And when the Lord ſayth, ye ſhall not hauehave life in you vnles ye eate the fleſhe of the ſonne of man, and drinke his bloud, ſhal we thereby vnderſtand, that al men eate the fleſh and drinke the bloud of the Lord? And if this ought not ſo to be, why wil theſe men, when we ſay, No man commeth vntounto me, vnles my father ſhal draw him, therof inferre that all men are drawen vntounto the father? Verely if a man conſider y• courſe of the text, he ſhal ſee y• this ſence cānot ſtand. After y• he had made m…nciō of the eating of his fleſh, & of ye drinking of his bloud, y• Iewes were by reaſō therof offended, & the diſciples went their way. VponUpon occaſion wherof Chriſt ſaid, No man cōmeth vntounto me, vnles my father ſhall draw him, which he ought in no caſe to hauehave ſaid, if he had ment only to reproue thē of infidelity. He ſhould not doubtles hauehave made mencion of y• father, as though he drew them not, if he do beſtow this gift vponupon all men. And Auguſtine when he interpretateth this place ſaith: Why he draweth this man, and draweth not that man, do not thou iudge if thou wilt not erre. In which words he declareth that all men are not drawen of God. And in the ſelfe ſame chapter it is written, EueryEvery one that my father geueth vntounto me, ſhall come vntounto me: Wherfore if all men were drawen, they ſhould all come vntounto Chriſt. And in the ſame place it is written, EueryEvery one which hath heard of my father, and hath learned, commeth vntounto me. Wherfore ſeing that many come not vntounto Chriſt, therby is declared that many neither hauehave heard nor learned. And in the 10. chapiter when Chriſt had ſayd, that he is the ſhepherd, and hath his ſhepe, amongſt other thinges he ſayth: Thoſe whome the father hath geuen vntounto me, no man can take out of my handes. But we ſée that many fall away from ſaluation, and therefore we ought to thinke, that many are not geuen of the father vntounto Chriſt. But here alſo the aduerſaries cauille, that although no man can take them away yet notwithſtanding men of their owne accord may departA cauillatio away. As if a man had ſeruaunts being himſelfe a Lord of great might, he mought doubtles ſay, no man can take away theſe ſeruants frō me: but they may of theirA ſimilitude. owne accord depart from me. But how vayne this their cauillation is, the words which follow, declare. For Chriſt addeth, That which the father hath geuen vntounto me is greater then all. By which words he declared, that therefore thoſe whome he had receaued of the father, could not be taken away from him, for that he is moſt mighty: wherefore if they which are in Chriſt can not be taken away by others, neither alſo are they able to withdraw themſelues: not that they are compelled by force, but by the way of perſwaſiō, it is of neceſſity that they abide. Which ſelfIt is of neceſſity that the predeſtinate do abide. thing the Lord alſo ſpake touching the temptacion of the latter times, namely, that the elect ſhould be deceaued if it were poſſible. In the ſelfe ſame 6. chapiter of Iohn Chriſt ſayd, That no man commeth vntounto him, but he vntounto whome it is geuen of the father. Which place hath one and the ſelfe ſeme ſence with that other ſentence wherin he ſaid, No man commeth vntounto me vnles my father ſhall draw him. And Iohn Baptiſt, as it is written in the 3. chapiter of Iohn when he heard of his diſciples, that Chriſt baptiſed many, anſwered, that no man can receaue any thing, vnles it be geuen him from heauen. And in the ſelfe ſame chapiter, The ſpirite bloweth where it will: which thing although it be ſpoken of the winde, yet notwithſtanding is it applied vntounto the holy ghoſt which regenerateth. For to declare the force of the holy ghoſt the ſimilitude is taken of the nature of the winde. ButThe reueling of Chriſt is not commō vntounto al mē. this is more manifeſtly ſet forth in Mathew, when it is ſaid, No man knoweth the father, but the ſonne, and he vntounto whome he will reuele hym. In which place we are tought, that the reueling of Chriſt is not geuen vntounto all men: which thing Chriſt in the ſelfe ſame Euangeliſt declared, when turning him vntounto the father he ſaid, I geue thee thankes o king of heauen and of earth, for that thou haſt hidden theſe thinges from the wiſe and prudent men, and hast reueled them to infantes. Here alſo is declared that the reuealing of true doctrine is not common vntounto all men. But if thou wilt ſay, that therefore it is not reuealed vntounto the wyſe men,A cauillation. for that they wyll not receaue it: The woordes whiche followe doo not render thys cauſe, but rather declare that the wyll of God hath ſo decreed. For it followeth: For ſo hath it pleaſed thee. And agayne, when the Apoſtles enquired why he ſpake in Parables vntounto the people, he aunſwered, Ʋnto you it is geuen to knowe mysteryes, but vntounto them it is not geuen: and he ſayde, that he ſo ſpake vntounto them, that they ſeeing ſhoulde not ſee, and hearinge ſhoulde not vnderstand. And he cited a propheſie out of the ſixte chapter of Eſay, wherein was commaunded, that the people ſhould be made blind, and that theyr hart ſhould be made groſſe, leſt peraduēture they ſhould be conuerted, & God ſhould heale thē. Moreouer ye apoſtle citeth out of y• boke of Exodus God thus ſpeaking, I wil hauehave mercy on whō I wil hauehave mercy, and wil ſhew compaſſion, on whō I wil ſhew cōpaſsion. Alſo y• which is written of Pharao, To this ende hauehave I rayſed thee vp, that I mighte ſhewe in thee my power. And he ſaith alſo that ſome veſſels are made to honor, and ſome to contumely: Which wordes moſt euidently declare, that grace is not ſet forth common vntounto all men. Peter alſo in the Actes of the Apoſtles ſayd vntounto Simon the ſorcerer, Repent, if peraduenture God forgeue vntounto thee this thought. But they ſaye that in this place Peter doubted not, but that grace is common vntounto all men, but he was vncertaine whether Simon would receiue it, and earneſtly repent. But this ſubtle ſhifte nothing helpeth them, for as the Apoſtle teacheth vsus vntounto Timothe, euen repentaunceRepentāce is the gift of God. alſo is the gifte of God. For he admoniſheth a Biſhop to kepe faſt ſound doctrine, and to reproue them that reſiſt, If peraduenture God geue vntounto thē to repent. Whereby is concluded, that it lieth not in the handes of all men to returne into the right way, vnles it be geuen them of God. Moreouer ſome ſinne againſte the holy ghoſt, who are not pardoned, neither in this world nor in the world to come. Wherefore it is manifeſte, that vntounto theſe men grace is no longer ſet foorth, nor common. And in the Actes of the Apoſtles, God is ſaide to hauehave opened the harte of the womā that ſolde ſilkes, to geue héede to thoſe thinges which Paul ſpake: which is ſpoken as a certaine thing peculiarly geuen vntounto that woman. And this place maketh that plaine which is written in the Apocalips, Behold I ſtand at the doore, and knocke, if any man open vntounto me. &c. For we are ſayd to opē, in as much as God worketh that in vsus: for he maketh vsus to open, and it is he whiche geueth vntounto vsus to worke our ſaluation, as it is ſaid vntounto the Philippians. And in the Goſpel it is many times written, that many are called, but few are elected. Paul alſo declareth the liberty of the ſpirite, in diſtributing his giftes whē he ſayth vntounto the Cor. That one and the ſelfe ſame ſpirite diſtributeth vntounto all men, as pleaſeth him. Which ſentence althogh it may be vnderſtanded of frée gifts & gracious (as they cal thē) & other giftsGrace is not to be put as nature. alſo, yet may it no leſſe be tranſferred vntounto the grace wherby we are renued vntounto ſaluation: whēas God is a like frée in the one, as in the other. Laſtly whileſt theſe men thus make grace common vntounto all men, they conuert it into nature, whiche thing in no wiſe agréeth with the doctrine of the holy ſcriptures. And howe muche they are deceued, hereby it may eaſly be proued, for that, they ſéeke of theſe things to inferre that it lieth in eueryevery mans power to receaue grace when it is offred vntounto them, which in no caſe agréeth with the holy ſcriptures. For Paul ſayth, that we are not able to thinke any thing of our ſelues, and that all our ſufficiencye is of God. AndIt lieth not in our power to receue grace when it is offred. vntounto the Phillippians he writeth, that God woorketh in vsus both to will and to performe according to his good will. And vntounto the Corrinthians, when he had ſaide, that he had labored much, he added, not I, but the grace of God which is in me. In this Epiſtle alſo he writeth, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. Which could not be true, if it lye in our will, to receaue grace when it is offred. Touching which place Augustine to Simplicianus in his firſt booke and ſecond queſtion ſaith, that the meaning of thoſe wordes is not, as though it is not ſufficient for vsus to will, vnles God ayde vsus with his grace, for by that meanes he moughte contrarywiſe hauehave ſayd, It is not of God that hath mercy, but of man that willeth. But the ſence is, as it is written vntounto the Phillippians, that it is God which worketh in vsus to will and to performe. And it is true, that we in vayne will vnles God hauehave mercye and helpe. But who will ſay that God in vaine hath mercye, if we will not? In Ezechiell the Prophet it is ſayd, that God himſelfe would chaunge our hartes, and in ſteade of ſtony hartes geue vsus fleſhy hartes. And Dauid in the Pſalme ſingeth, Incline mine hart O God vntounto thy teſtimonies, to declare that it pertaineth vntounto God to bow our wils: which thing he in an other place ment, when he ſayd, A cleane hart create in me O God. And in the boke of wiſedome it is written, that no man can hauehave a chaſte hart, but he vntounto whome God ſhall geue it. And Chriſt moſt manifeſtly toughte, y• an euill trée cannot bring forth good fruites. Wherefore ſo long as men are not regenerate,A ſimilitude. they can not bring forth fruite ſo good, that they ſhould aſſente vntounto grace when it knocketh. Wherfore firſt it is neceſſary, that they be chaunged of it, and that of euill plantes they be made good. As in the generation of the fleſhe, no man whiche is procreated any thing thereto helpeth: So alſo is it in regeneration, for that there alſo we are borne againe through Chriſt, and in Chriſt. Moreouer if we ſhould geue place vntounto the ſentence of theſe men, all boaſting ſhoulde not be excluded: for eueryevery man mought boaſt of that his owne acte, whereby he receaued grace when it was offred. Furthermore ſéeing that this apprehenſion is by faith according to our ſentence, but as they thinke, by charitye, what will they do? Will they deny that faith and charity are the giftes of God? Auguſtine alſo reaſoneth, that as in Chriſt the diuine nature tooke humane nature fréely, not wayting for the conſent therof: ſo they which are iuſtified, are not iuſtified by theyr owne will or aſſent. The ſame father alſo noteth, that eternal life is in the ſcriptures ſomtimesGrace and rightouſnes are neuer called a reward. What fleſh ſignifieth in the holy ſcriptures. called by the name of a rewarde, for that good woorkes do go before it. But grace (ſaith he) and righteouſnes are neuer in the holy ſcriptures called by the name of a reward, for that before it goeth no good worke acceptable vntounto God. And vntounto the Rom. Paul writeth: I know that in me, that is, in my fleſh dwelleth no good: Where, by fleſhe he vnderſtandeth, whatſoeuer is in a man not yet regenerate. 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 apply ſaluation vntounto himſelfe? And vntounto the Corrinthians, What hast thou (ſayth he) which thou haſt not receaued, and if thou haſt receaued, why boaſteſt thou, as though thou haddest not receaued? Nether wil we ſuffer theſe men to runne vntounto creation, for here we ſpeake not of the ſoule, or of the powers therof, that is, of will or vnderſtanding, which we had of God by creation: but of that action or woorke which theſe men ſéeke to picke out of frée will to the receiuing of grace. And foraſmuch as they ſay that they hauehave this of thēſelues, they manifeſtly ſpeake againſt the Apoſtle. For the Corrinthians mought hauehave anſwered, thou demaundeſt of vsus, what hath ſeperated vsus, what hauehave we that we hauehave not receaued? Behold we now ſhew vntounto thée that act and aſſent, wherby we fréely and by our own power receaue the grace which thou preacheſt vntounto vsus: this hath ſeperated vsus from others: and ſo Paul had in vaine in ſuch ſorte reproued thē, Moreouer if grace were ſet foorth as common vntounto all men, as theſe men teache, what ſhoulde we pray vntounto God for the conuerſion of infidels? Doubtles we ſo do, for that we beleue that it lieth in the hand of God to open theyr hartes if he wyll.Why we pray for infidels. Neither muſt we thinke, as theſe men faine, that God geueth vntounto eueryevery man ſo much grace as is ſufficient to moue them, for if that were ſufficiente, they ſhoulde without all doubt be moued. For if there were ſet before a mā a great heuy thing,Whether God do geue vntounto eueryevery man ſo much grace as is ſufficient. and he being willing to moue it had in him ſo muche ſtrength as were ſufficient, that is, as mought ouercome the waight which is to be moued, thē doubtles there would follow motion. So if God (as they ſay) would in very déede moue the hartes of the wicked, & would geue ſo much ſtrength, that is, ſo muche grace, as ſhoulde ſuffyce, yea rather as muche as ſhoulde excéede the hardenes of the wycked harte, nothyng coulde lette, but that it ſhoulde be bowed, not in déede by compulſion, but by moſt effectuall perſuaſion. Augustine vntounto Simplicianus in his firſt booke and 2. queſtion ſayth, That vocation is of two ſortes, one is common, whereby men are called, but not by one and the ſelfe ſame maner whereby they are apt to be moued and conuerted: others are called, as they are apt to be moued, neyther, ſayth he, muſt we thinke that God could not ſo hauehave called Eſau as he mought be moued and as he mought be made apt: for all men are not after one and the ſelfe ſame manner moued and allured vntounto God: Verely foraſmuch as he is omnipotent, he mought by his impulſion take away y• hardnes which is grafted in vsus. But ſay they, if he would he mought and yet wil not God alwayes do that which he can. Let it be ſo: we ſay euen the ſelfe ſame, that God ouerhippeth ſome, and will not hauehave mercy on them, and therefore geueth not vntounto all men ſo much as mought be ſufficient vntounto theyr ſaluation. And in thoſe whome he ouerhippeth, he attayneth to that end which he willeth: as it is written of Pharao: To this purpoſe hauehave I rayſed the vp, to declare in the my power, & that my name mought be publiſhed abrod thorough out the whole earth. Chriſt knew very well, as he he him ſelfe teſtified that Tire and Sidon, and Sodoma ſhould hauehave bene moued to repentāce, if he had ſhewed vntounto them the miracles and doctrine which he ſhewed vntounto the Iewes: wherforeTyre and Sydon, wā ted that which ſufficed. The aduerſaries are compelled to ſay that no man is elected of God. foraſmuch as he gaue not thoſe thinges vntounto thē, they wanted that which ſufficed vntounto ſaluation. The lord alſo ſayd vntounto the Apoſtles: I hauehave choſen you, but ye hauehave not choſen me. But by the opinion of the aduerſaries, putting that vniuerſall grace, no man ſhould be choſen of God, foraſmuch as he ſhould be after one and the ſelfe ſame ſort vntounto all men, yea rather we ſhould choſe God, in receauing his grace when it is offred, and we ſhould be potters of the election of God, and ſhould not be formed of him. I hauehave planted (ſaith Paul) Apollo hath watred, but God hath geuen the encreaſe, that is, life and ſpirite. But if thoſe thinges ſhould be put common vntounto all men, he ſhould rather hauehave ſayd, ye hauehave receaued vntounto your ſelues, the ſpirite, life, & grace. The ſelfe ſame Apoſtle ſayd, that God had begonne in the Corrinthians a good worke, and alſo would performe the ſame agaynſt the day of the lord. Which wordes playnly declare that all whole is to be aſcribed vntounto God, namely, to beginne, and to performe. And vntounto the Epheſians, He worketh all thinges according to the counſell of his will, not (ſayth he) according to the counſell of an other mans will. Which thing doubtles he ſhould hauehave ſayd, if eueryevery mā had in his power to receaue ſaluation, or not to receaue it. Agayne vntounto the Galathians, When it ſemed good vntounto him, which ſeperated me from my mothers wombe, &c. If it were as theſe men affirme, Paul ſhould hauehave ſaid, whē it ſemed good vntounto me. For as touching God, they affirme, that grace is alwayes redy, and layd forth vntounto all men. Wherfore by theyr ſentence conuerſion ſhould then come, when it ſhould pleaſe vsus. And theſe argumentes, although many more might be brought, I thinke at this preſent ſufficient. Only now reſteth to ouerthrow thoſe reaſons which ſeme to make againſt vsus.To the arguments of the aduerſaries. Outward calling is common to the predeſtinate and to the reprobate.