Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 3 · Chapters 21-24
From the Chapter 21. to the 24.
In theſe foure Chapters he ſo intreateth of election, ye firſt he may deliuer ye doctrine, Chap. 21: Secondly, confirme it, Chap. 22: Thirdly, confute the ſlanders, Cap. 23: Laſt of al, he ſheweth by what reaſon we may determine whether we may be elected or no, if wée beholde our vocation. Cap. 24.
Cap. 21. Of the eternall election, wherby God hath predeſtinate ſome to ſaluation, and other ſome to deſtruction.
THis doctrine of Election or Predeſtination is very neceſſary and moſt pleaſant,Rom. 11.5 Iohn. 10.25 it hath thrée ſingular commodities: but the curious muſt firſt caſt a bridle vponupon their raſhneſſe, when that they make inquiſition héerein.
2 Which is by the opinion of Auguſtine, Pro. 25.27and admonition of Chriſte and of Solomon declareth.
3 Moreouer, there are other ſome that are wrongfully modeſt, which doe offende therein, becauſe they teache men to flée from eueryevery manner of queſtioning, no otherwiſe then from a rock It is the beſt bonde of ſobrietie if in learning wée followe the Lorde going before vsus,Pro. 25.2 Deut. 29.29 and when hee maketh an ende of teaching, wée ceaſſe to will to learne.
4 It is of ſmall force which they alledge from themſelues, that prophane men ſtumble againſt it: but it is alwayes our part not to neglect that which the Lorde hath manifeſtly declared, as on the contrary part wée ought not to ſearch after thoſe things
which of the Church is a moſt cleare mirrour of free election. De corre. & gra. ad Valen. Cap. 15 De bono perſe. Cap, vlti. De verb Apoſt. ſermo. 8Leaſt it ſhould trouble vsus in the members, and that hee was not by righteouſly liuing made the Sonne of GOD, but that hée had ſo great honour fréely geuen him, that hee might afterwardes make others partakers of his giftes.
2 And that the proofe may bée more ſtrong, hée expoundeth eueryevery parte of that place, and bringeth it to his purpoſe. Where hée nameth Elect, he meaneth the Faithful:Ephe. 1.4 when hée ſayth, that they were elected before the beginning of the worlde, hée putteth away all reſpect of worthineſſe. Nowe if wée bée elect in Chriſt, it followeth, that not only eueryevery man is ſeuered without himſelfe: but alſo one of them from another, foraſmuch as wée are not all the members of Chriſt, that which is added; that they were elect, that they might bée holy; confuteth the rerour that deriueth Election from Foreknowledge, foraſmuche as Paule affirmeth that whatſoeuer vertue appeareth in men, it is the effect of election. Nowe if further cauſe bee ſought: Paul ſaith that God hath ſo predeſtinate, yea and that according to the good pleaſure of his will, where he ouerthroweth whatſoeuer meanes of their election men do imagine in them ſelues, for hée teacheth that whatſoeuer things GOD geueth towarde Spirituall lyfe, they flowe out of this one Fountaine, becauſe God hath choſen whō he would, and ere they were borne, hée had ſeuerally laid vp for them, the grace which hée vouchſafed to geue them.
3 The pleaſure of GOD doeth ſo raigne in election,2. Tim. 1.9 that there may no workes come to be conſidered, neither paſt nor to come. If hée choſe vsus that wée might bée holy: then hée choſe vsus, not becauſe hée foreſawe hée woulde bée holy:Ephe. 1.5 Iohn. 15.16 for theſe two thinges are contrary the one from the other, that the Godly hauehave it of election,Rom. 11.35 that they bee holy: and that they come to it by meane of workes. The grace of God deſerueth not to bée praiſed alone in in our election, vnleſſe our election bee frée, but free it ſhal not be, if God in electing his doe conſider what ſhalbe the workes of eueryevery one.
Rom. …6.114. 5 Moreouer, hée prooueth the ſame out of the place of Saint Paule to the Romans.
6 That which they accept that wee muſt not by theſe inferiour and ſmall benefites, determine of the ſumme of the life to come,Rom. 9.15 he anſwereth that God minded by an earthly ſigne to declare the ſpirituall election of Iacob: but the power of election belongeth,2. Tim. 2.19 not to the whole multitude, but to the faithfull, whome Paule calleth, a people foreknowne, where by that occaſion he expoundeth what that foreknowledge or preſcience of God is, not ſpeculatiue, but actiue as they ſay.
Iohn. 6.37.44 Iohn. 17.97 Laſt of all, he ſheweth this ſame out of the worde of Chriſte himſelfe, that is to ſay, that Chriſte did ſo make him ſelfe authour of election with his father, yt hee excludeth the worlde, & graunteth no man to excell in his owne power and labour.
8 Againſt Ambroſe, Origen, Hierome, & Auguſtine in tyme paſt which wrongfully thought of this matter, hée cōfirmeth this ſame doctrine by the authoritie of Auguſtine (who cited Ambroſe alſo for this purpoſe;Exo. 33.15.) & by a moſt ſtrong reaſon out of Paule, that is to ſay, that the grace of God doth not finde men fit to be choſen, but maketh them.
9 Hée confuteth a certayne fooliſh cauill of Thomas of Aquine, that the foreknowing of deſeruing albeit it is not in déede the cauſe of predeſtination on the behalfe of the acte of him that doeth predeſtinate, but on our behalfe, it may after a certaine manner be ſo called, that is, according to the particular weying of predeſtination, as when it is ſaide that God predeſtinateth glorie to man by deſeruings, becauſe he hath decreed to giuegive to him grace, by which hée may deſerue glorie.
10 That which they obiect, that God ſhoulde be contrary to him ſelfe, if hée ſhould vniuerſally call all men to him, and receiue but a few electe: he anſwereth, that the promiſes of ſaluation are not without difference appointed to all men,Amos. 4.7. Eſai. 54.1. Iob. 1.22. but particularly to the elect: neither is this contrary the one to the other, that he calleth all mē by outward preaching, but giueth to a few the Spirite of repentance and Fayth: and the ſame being expoūded in an other place, that is to ſay, in the Cap. 17. hée proueth by many teſtimonyes as well taken out of the Scripture as out of certaine Fathers. Bernard ſayeth, friends doe ſeuerally heare, to whome hée alſo ſayeth, feare not them ſmall flock: for to you it is giuen to know the myſterie of the kingdome of heauen. Who bée thoſe? euen they whome he hath foreknowne, and predeſtinate to be faſhioned lyke to the image of his Sonne: a great & ſecret counſell is made knowne. The Lorde knew who be his: but that which was known to God, is made manifeſt to men: neyther doeth he vouchſafe to make any other partakers of ſo great a myſterie, but the ſelf ſame men whome he hath foreknowne and predeſtinate to be his. Then hée concludeth, The mercy of God is from eternitie, euen to eternitie, vponupon them that feare him: from eternitie, by reaſon of predeſtination: to eternitie, by reaſon of bleſſed making; the one without beginning,Rom. 9.13. the other without ending.
11 And ſo the foundation of predeſtination, whether it be to life or to death, conſiſteth not in workes, but in the wil of God.
Cap. 23. A confutation of the ſlaunders wherewith this doctrine hath alway bene wrongfully burthened.
THeir modeſtie,Rom. 9.20. Mat. 15.13. Rom. 9.22. which to driue enuy from God: doe ſo confeſſe election that they deny that God hath forſaken any, is ignorante and childiſh. The better the ſame may appeare, he ſheweth that reprobation is from no otherwayes but from God. Auguſtine ſayth,Contra. Iuli. Li. 5. Cap. 5. that where power is ioyned to ſufferance, God doeth not ſuffer, but gouern with his power. Againe hée ſayeth, when God of Wolues maketh ſhéepe, hee doeth with a mightier grace refourme them, that their hardineſſe may be tamed,Lib. de praede ſanct. Cap. 2. and therefore God for this cauſe doeth not conuert the obſtinat, becauſe he doeth not ſhewe foorth in them the mightier grace, which he wanteth not, if he would ſhewe it foorth.
2 Againſt this doctrine many things are wonte to bée obiected: firſt there is cauſe why men ſhoulde charge God, if he be angry with his creatures of whō he hath not bene firſt prouoked by any offence, and without their owne deſeruing to predeſtinate them to eternall death, to this he anſwereth in the foure next ſections: firſt ſéeing it was his wil, there is no doubt but it was moſte iuſt, for the will of God is the higheſt rule of righteouſnes, not that hée woulde fayne to him an abſolute or tyrannicall power,Pſal. 51.6. but becauſe hée is a lawe to him ſelfe, and can not bée vnrighteous.
3 Moreouer becauſe the reprobate in that they are men, are all in ſuch ſorte corrupted with ſinne, that they can no… be but hateful to God, and that by moſ… vpright reaſon of iuſtice, & in their ow… conſciences are ſo adiudged worthie o… eternall death, that will they nill they they are compelled to acknowledge the cauſe of their damnation in thē ſelues, howe ſo euer of ſet purpoſe they ſometyme doe ſuppreſſe it, and laye the fault vponupon God.
4 If againſt this anſwere they aryſe as they are wont, ſtriuing that it is vnméete that they ſhould dye in this their corruption, ſéeing they are predeſtinate by the ordinance of God to the ſame corruption, which is nowe alledged for the cauſe of damnation, he ſheweth how it may bée aunſweared out of the place of Paule,Rom. 9.20. Pro. 21.10. 1. Tim. 5.22. that the reaſon of Gods righteouſnes is higher then that it is either to be meaſured by the meaſure of man, or comprehended by the ſlender capacitie of mans witte.
5 This ſame he confirmeth by Auguſtines authoritie, & ſetteth it out with an excellent confirmation: Auguſtine ſayeth, Thou being a man, ſéekeſt an anſwere at my hande: and I alſo am a man: therefore let vsus heare him that ſaieth, O man what art thou? Better is a faythful ignorance, then raſhe knowledge. Séeke merits: thou ſhalt find nothing but paine. O depth, Peter denyeth, the théefe beléeueth: O depth, ſéekeſt thou a reaſon? I wil tremble at ye depth. Reaſon thou, I will wonder: Diſpute thou, I will beléeue. I ſée depth, but I reach not the bottome. Paul reſted, becauſe he found wondering. He calleth the iudgementes of God vnſearchable: and art thou come to ſearch them? Hée ſayeth that his wayes are impoſſible to be traced out: & doeſt thou trace them? With procéeding further, we ſhall nothing profite, &c.
6 Their ſeconde obiection is, when they demaund, why God ſhould impute thoſe thinges for ſinne to men, whereof he hath by his predeſtination, layd neceſſitie vppon men,Pro. 16.4 whome that he may fully ſatiſfie, hée bringeth foorth two anſweres and reiecteth: he approueth the third, taken out of Valla.
7 It was decreed of God, that man ſhoulde periſh by his falling away: this he confuteth by two reaſons, and the authoritie of Auguſtine. Auguſtine ſayeth,Ad Laur…n…. we muſt holſomely confeſſe that which we moſt rightfully beléeue, that the God and Lorde of all things, which created all thinges very good, and foreknewe that euill thinges ſhould ſpring out of good; and knew that it more perteyned to his almightie goodnes, euen of euill thinges to doe well, then to ſuffer them to be euill; that he ſo ordered the lyfe of Angels and men, that in it hée might firſt ſhewe what frée will coulde doe, and then what the benefite of his grace and iudgement of iuſtice coulde doe.
8 Neither did God onelyonly permit this thing, but alſo willed it, and appoynted it: neither yet doth this neceſſitie, wherwith they be bounde by Gods predeſtination make them excuſed,Gen. 1.3…. ſéeing it is nothing els, but a diſpenſation of the righteouſnes of God, which is hidden in déede, but yet without faulte. And man deſerueth eternall death, not by Gods creation, but by his owne willing corruption.
9 This anſwere may ſuffice to take away not only all reaſon, but alſo all coulour of gaineſaying, howſoeuer impietie doe grinde and murmure.
10 That which in the thirde place they obiect, that by this doctrine of predeſtination doeth followe, that there is with God acception of perſons; hée anſwereth two wayes: firſt by enterpreting what acception of perſons is, ſecōdly, ſhewing that there is no contrarietie herein. By the name of perſon is ſignified not a man, but thoſe thinges which being ſéene with eyes in man, are wont to procure either fauour, grace, and dignitie,Act. 10.34. Rom. 2.10. Gal. 3.28. or hatred, contempt, and ſhame, as riches, wealth, power, nobilitie, office, country, excellency of beautie, and ſuche other: on the other ſide pouertie, neede, baſeneſſe, vileneſſe, contempt, and ſuch lyke. Where God choſeth one man, refuſing an other, this commeth not of reſpecte of man, but of his mercy alone, which ought to hauehave libertie, to ſhew foorth and vtter it ſelfe, where and when it pleaſeth him.
11 Hée wipeth away the confirmatiō which they alledge for their opinion, not only by reaſon, but alſo by the authoritie of Auguſtine, Epiſt. 106. d… praede. & gra.whoſe words are theſe. Sith in the firſt man the whole maſſe of mankinde fell into condemnation, thoſe veſſels that are made of it to honour, are not the veſſels of their own righteouſnes, but of the mercy of God: and where as others are made to diſhonour, the ſame is not to be imputed to vnrighteouſnes, but to iudgemēt: That to thoſe whome hée refuſeth, God rendreth due paine; to thoſe whome he calleth, he giueth vndeſerued grace: that they are deliuered from all accuſation after the maner of a Creditor, in whoſe power it is to forgiue, to the one, & aſke of the other. Therefore the Lorde alſo may giuegive grace to whome he will,De bono Perſ…. Cap. 12. becauſe he is mercifull: and giuegive it not to all, becauſe he is a iuſt Iudge. He may by giuing to ſome, that which they doe not deſerue, ſhew his frée grace; and by not giuing to all, declare what all deſerue: for where as Paul writeth,Rom. 11.31. that God encloſed all vnderunder ſinne, that hée might hauehave mercy vponupon all, it is therewithall to be added, that he is dettor to no man: becauſe no man firſt gaue to him, that he may require ye like of him.
12 That which they obiect in ye fourth place, that all carefulnes, and endeuour of well doing, falleth away, whyle the doctrine of predeſtination ſtandeth,Ephe. 1.4. it is not true, although certaine Hogges wallowe them ſelues by that coulour in their filthineſſe.
1. Theſ. 4.7. Ephe. 2.5.13 The ſame alſo is very néere this, that they maliciouſly ſlaunder, that this doctrine doeth ſubuert all exhortations to liue godlily: howe falſe it is, he manifeſtly ſheweth out of Auguſtine.
14 The order of true teaching muſt ſo be tempered, that offence bée wiſely auoyded, ſo farre as it maybe lawfull.
Cap. 24. That electiō is ſtabliſhed by the calling of God: but that the reprobate doe bring vponupon them ſelues the iuſt deſtruction whervnto they are appointed.
IN this Chapter there are two parts,Rom. 8.29. Rom. 8.15. yea he plainly ſheweth the argument it ſelf, in the firſt wherof, hée treateth of the elect, frō the 1. to ye 11. In the laſt, of the reprobate, from the 12. to the 16.
1 This election which otherwiſe God hath hidden with him ſelfe, he doeth at length diſcloſe it by his calling, and in the ſame is nothing to be required, beſides the frée mercyes of God: that is, as he hath fréely choſen them whom hée woulde: ſo doeth he fréely call, whome he hath choſen. EueryEvery one yt hath heard of the Father, and hath learned, commeth to me: but there is none that heareth and learneth of the Father, & commeth not to mée, for if eueryevery one which hath heard of the Father,Aug. de praedeſt. ſanct. Cap. 8. and learned commeth: truely eueryevery one yt commeth not, hath not heard of the Father, nor learned: for if he had heard & learned, hée wold come. This grace which is ſecretly giuē, to the hearts of men, is receiued of no hard hart: for it is therfore giuē yt ye hardnes of hart may firſt be taken away: when therfore the father is heard wtin, he taketh away ye ſtony hart & giueth a fleſhy heart: for ſo he maketh the children of promiſe, and veſſels of mercy, which hée hath prepared to glorye. Why therefore doeth he not teache all, that they may come to Chriſte, but becauſe all whom hée teacheth, by mercy he teacheth: whome he doeth not teach by iudgement, he doeth not teache, becauſe he hath mercy vppon whome hee will, and hardeneth whom he will?
Eſai. 60.51. 1. Ioh. 5.24. Act. 13.14.2 The nature and diſpenſation of callyng, doeth clearely ſhewe that it commeth from no other place thā from the frée mercy of God.
3 Héere we muſt beware that wée make not our ſelues fellowe workers with GOD: or reputing our election doubtfull and vneffectuall, till it be cō firmed by Fayth as by a Seale,Deu. 30.14. wée hange the ſame of the latter: albeit on the other part it be confirmed by Faith as towardes vsus, and that which was before vnknown to vsus, by this meanes beginneth to ſhine out.
4 While we ſearche the certaintie of our election, wée muſt not breake into the hidden ſecretes of the wiſedome of God, to vnderſtande what is determined of vsus at the iudgement ſeat of God: but rather we muſt beginne at our calling,Eſai. 25.1.2. whereby God as by a token will confirme to vsus ſo much as is lawfull to be knowne of his counſell.
5 Séeing we are choſen in Chriſte alone,Mat. 3.17. Ephe. 1.4. in him alone the certaintie of our election is to be ſought: and no man can be ſure of his election, but hée that reſteth vponupon Chriſt only.
6 If we be aſſertayned of an vndoubtfull calling,Ioh. 6.37. Rom. 8.30. Mat. 22.14. wée may certainly determine that wée are the electe: but ſéeing againſt this aſſuraunce certayne places are alledged: before hée aunſweare them, hée confirmeth by many teſtimonyes that Chriſte hath deliuered vsus from all care and doubt.
7. 8. 9. Moreouer,Ioh. 16.12. 1. Ioh. 2.19. Ioh. 3.16. hée anſweareth to certayne places where they that ſéemed to bée Chriſtes, did reuolt and fall backe from him, and that was becauſe they cleaued not to him, with that affiaunce of heart wherewith the aſſuredneſſe of our election is ſtabliſhed: for all though they hauehave the like ſignes of calling, that the electe hauehave, yet hauehave they not that ſure ſtabliſhement of election, which the elect fetch out of the Goſpell. The ſaying of Chriſte, of many being called, and fewe choſen, is euill taken of many: for there are two ſortes of calling, the one generall, whereby through the outwarde preaching of the worde, God calleth altogether vntounto him, euen them alſo to whome he ſetteth it forth vntounto the ſauour of death, and vntounto matter of more gréeuous condemnation. The other ſpeciall which he vouchſafeth to giuegive onelyonly to the faythful, whē by the inwarde enlightening of his ſpirite, he maketh that the worde preached, is ſetled in their hearts: this ſpeciall calling bringeth with it the Spirit of regeneration, which is the earneſt and ſeale of the inheritaunce to come, wherwith our hartes are ſealed againſt the day of the Lorde.
10. 11 The Electe before they are called,Phi. 3.5. Act. 10.2. differ nothing at all from the reſt. It is farre of, that, as ſome dreame there ſhoulde bée planted in their harts from their very natiuitie, any ſéede of election, by the vertue whereof, they are alway enclined to godlines and to the ſeare of God.
12 Comming to the ſeconde parte of the Chapter, hée proueth that God hath his certayne iudgementes agaynſt the wicked,Mal. 4.1. 1. Cor 4.7. whereby he doeth execute his counſell of them, by depriuyng ſome from the power of hearing his worde, and by blinding and amazing others the more, by the preaching of his word.
13 There can no other cauſe be rendered why hée doeth ſo,Act. 13.48. Act. 16.14. but becauſe they are veſſelles of wrath to diſhonour.
14 If wée goe further and ſearche why the Lord from the beginning hath blinded the reprobate,Rom. 9.17. 1. Sam. 2.25. wée muſt néedes come to this one thing that hée may ſhewe his name in all the worlde, yet this can not ſo bée vnderſtoode as though GOD did abuſe his poore creatures with inordinat power, for a ſport to his crueltie.
15 He anſwereth to a fewe places of Scripture by interpreting them, wherin God ſéemeth to deny that it is done by his ordinaunce, that the wicked doe periſhe: but by this, that he crying out againſt it, they wilfully bring death vntounto them ſelues. They alledge the place of Ezechiel, Eze. 34.11.that God wil not the death of a ſinner, &c. If they will extende this to all mankinde, why doth he not moue many to repentance,Mat. 13.23. whoſe mindes are more plyable to obedience, then theirs which at his daily allurementes waxe harder and harder. The meaning therfore is, that the death of a ſinner pleaſeth not God, that the godly may hauehave affiance, that ſo ſoone as they ſhall bée touched with repentance, there is pardon ready for them with God, and the wicked may féele that their falt is doubled, bicauſe they anſwer not to ſo great mercifull kyndneſſe,1. Tim. 2.4. and mercifulneſſe of God: therfore the mercy of God doth alwayes méete repentaunce: where they alledge Paule,Deut. 4.7 Pſalm. 115.3 Exo. 33.19. Eze. 36.26 that God woulde hauehave all to be ſaued, thereby is ſignified nothing els but that he hath ſtopped vp the way vntounto ſaluation, to no degrée of men, but rather he hath ſo powred out his mercies, that he willeth no man to be voide of it.
16 He wipeth away certaine other obiections taken out of the Scripture,Matth. 33.27 and concludeth with Paule,Ephe. 3.10 O man what art thou that contendeſt with GOD?