Paul to the Philip. To you saith he it is giuen not onely to beleeue in Christ but also to suffer for his sake How Augustine recanted his former error By these and the like testimonies of diuine Scripture Augustine being conuicted freely acknowledged his error in this point and retracted it de praedest sanct cap. 3 passimeo libro Ad Simplicianum Sancti Ambrosij successorem apud Mediol lib. 1. quaest 2. contra 2. Epist Pelag. lib. 2. cap. 8. Retract lib. 1. Aug. de bono perseu cap. 12. cap. 23. lib. 2. cap. 1. For it is incident to man to fall and to erre but wittingly and willingly to continue in error is deuillish neither ought any man to bee so vniust or enuious that either he will not profit himselfe or els hinder others that are desirous to profit Fourthly The fourth opinion that the foreseene abuse of free will to infidelitie and other euill works is the cause of reprobation confuted by Augustine other confesse that the cause of election to eternall life is in God alone namely his grace and good pleasure but they suppose no lesse than the former writers that the cause of reprobation is in men themselues to wit the foreseene abuse of freewill to infidelitie and other euil works For they be afraid least any iniquitie should bee with God if some bee said to bee reiected of him without all respect of workes Therefore that they may maintaine his iustice forsooth they write that as many as bee reprobated are reprobated for finall sinne foreseene Among the Schoolemen Scotus and his disciples follow this opinion Scotus Hereupon some of that same leauen haue defined reprobation to be the eternall foreknowledge of the euill vse of freewill Thomas Argentinus his definition of reprobation Lib. 1. q. 2. by reason whereof God hath decreed to depriue some man of his grace in this present life and to punish him in the life to come with euerlasting paine But as Augustine ad Simpl. rightly iudgeth If we should graunt that reprobation dependeth of euill workes foreseene it should altogether follow on the contrarie that election also ariseth of good workes foreseene Which if it be true it is false that it is not of workes Fiftly therefore and that is the true opinion The fift opinion soundest and best as foreseene workes or faith of such as shall be saued are not the cause of their election so neither is the vnbeleefe or other sinnes foreseene of them that shall bee damned the cause of their reprobation but that they are in Christ of meere mercie elected and these are iustly from the same mercie reiected according to the purpose of Gods will which as it is most free so most iust and the very rule of all equitie and iustice CHAP. VII A demonstration of election freely arising oft h◠meere good pleasure of God FOr the defence of this trueth and the larger confutation of the contrarie opinions there be sundry arguments and testimonies of the Scriptures and those most cleere and euident from whence we will onely produce some The 1. reason 1. The cause is not later than the effect But workes and faith in vs and the very will and desire to beleeue and what good vse soeuer of freewill in vs bee later than election For all these things are temporall whereas election is eternall according to the sayings He elected vs before the creation of the world Ephe. 1. Matth. 25. 2. Tim. 1. Come ye blessed of my father possesse the kingdome prepared for you before the foundations of the world were laid He hath called vs with an holy calling according to his purpose and grace which is giuen vs in Christ Iesu before the world Obiection If they except that our workes not as done but as to be done and foreseene of God are alike eternall Answere we answere that God foresaw no good worke or will in vs which he decreed not to effect in vs and which in predestinating he prepared not for vs as it is said to the Ephes 2. We are his worke created in Christ Iesu vnto good works which God hath prepared that we should walke in them And chap. 1. of the same Epistle He hath chosen vs before the foundations of the world that wee should be holy and without blame before him From whence we vnderstand seeing in that we are predestinate of God to life it commeth to passe that wee doe good workes and beleeue so euen the foreknowledge of future faith in vs and of those good things which we shall doe is later then election at the least in order reason The 2. 2. To the same end it commeth if we should argue thus Good workes likewise faith and what vse soeuer of freewill to worke or to beleeue or els to thinke of any goodnes flow from the meere grace of God as the effects of Gods electiō as at large after shall be shewed Therefore neither as done neither as to be done and foreseene of God can these things be considered as the causes of election For nothing can bee both the cause and effect in respect of the same thing Ad Simpl. lib. 1. Workes saith Augustine do not beget grace but are begotten of grace Two fine similitudes The fire warmeth not that it may be hot but because it is hot Neither doth the wheele therefore runne well that it may bee round but because it is round So no man therefore worketh well that he may receiue grace but because he hath receiued it 3. The 3. reason If our foreseene good workes were the cause of predestination to eternall saluation they should bee the cause also of our calling and iustification The later is false Therefore also the first The Maior is proued by the rule That which is the cause of a cause is also the cause of the thing caused as they speake that is of the effect But predestination is the cause of vocation and iustification as the Apostle saith Rom. 8. Whom he predestinated them he called whom he called them he iustified whom he iustified them also he glorified The Minor also is most easily proued 2. Tim. 1. seeing the holie Ghost expressely testifieth that we are saued of God and called with an holy calling not according to our workes but according to his purpose and grace giuen vs in Christ Iesu before the world Likewise Paul in his Epistles to the Romanes and Galathians most largely discourseth of iustification euery way freely bestowed He requireth faith surely as the meane whereby we applie righteousnes and saluation offered to vs in the Gospell but not as of our selues for it is the gift of God And therfore if euen the foreknowledge of faith Ephes 2.8 as from vs be set downe to be the cause of election it will follow that neither iustification is euery way free Otherwise it standeth firme that we are iustified by faith as by a meane yet faith is not
is apparant vnto the first proposition of the argument by a distinction By what thing election is made sure to wit in respect of God that thing is the cause of election But by our good workes election is made sure not in respect of God but of vs as by the effect and the signe as it is sayd So faith so iustificatiō so the inheritance of eternal life are made sure vnto vs by the ready and vnfained study of good works Neither yet are good workes therefore the cause of faith and iustification but the effects of them and a signe of eternal life freely to be giuen by and for Christ And generally whatsoeuer confirmeth another thing ought not foorthwith to bee counted the cause of it obie ∣ on The 4. We are expresly said to bee elected according to the foreknowledge of God the father 1. Peter 1. Answere Well but not according to the foreknowledge of our faith or of workes or of any thing inherent in vs. But God who knoweth all things from euerlasting Acts 15. when as yet wee were not chose vs according to his foreknowledge whereby hee knoweth all his future workes and hath disposed them from eternitie ob ∣ iection The fift We are elected in Christ saith the Apostle Eph. 1. Therfore we are not elected by any absolute decree or mercie of God but limited and described in Christ Answere I answere there is deceite in the worde absolute The decree of election how farre absolute or not The decree and mercie of God according to which hee chuseth some out of mankind that shal certainely be deliuered may be called absolute as touching the cause as farre foorth as nothing inherent in the elect themselues can be the cause of either the decree or mercie against which the opinion of the Pelagians and Semipelagians did set the foreseeing of workes or of faith also or vnbeliefe but in the respect of the meanes whereby he appointed to saue the elect in mercie that mercie is wholly limited in Christ the Mediator by whom God decreed to saue whosoeuer are saued To be chosen in Christ what it is Therefore the meaning is He hath chosen vs in Christ not as being in him or would be afterward as of ourselues but that we might be in him and by him might be saued And so Paul himselfe expoundeth He hath predestinated vs that he might adopt vs for sonnes thorow Christ Iesu and that according to the good pleasure of his will And this very thing is also in force concerning reprobation that God neither destroyeth nor hath purposed to destroy the reprobates by absolute iustice to wit without their desart but whom he destroyeth he destroyeth and hath purposed from euerlasting to destroy for sinnes The sixt obiection That which is the cause of iustification the same is of Election and that which is the cause of damnation is of reprobation But the cause of iustification is faith concurring with the mercie of God and apprehending it and the cause of damnation is vnbeliefe despising the grace of God offered in Christ and other sinnes Therefore c. Answere I answere there is a fault in the Maior They that be iustified be elected surely so that wee may in iudging by that which is later determine that doubtlesse they are elected who by faith lay hold vpon the mercie promised for Christes sake and doe not cast away that confidence vnto the end But it neither ought nor can be granted that the next cause of iustification and election is one and the same such as faith is in the matter of iustification For iustification is the effect of election as euen saith it selfe whereby wee are iustified according to the saying Whom he hath predestinated them hee hath called Rom. 8. Acts 13. whom hee hath called them also hee iustified Againe As many as were foreordained to eternall life beleeued And now it is manifest that the cause of the cause that is election is also the cause of the effect or the thing caused as they doe say to wit of iustification but not contrariwise because one the same thing should be the cause of it selfe Wherefore the very effects of election may be so ordered that one is the cause of another as faith of iustification iustification of glorification but no effect of election can be considered as the cause thereof and by consequent faith seeing it is the effect of election cannot be thought to be the cause of it as well as of iustification The effect of Reprobation is Gods forsaking after which follow vnbeliefe and other sinnes The 7. obiection The same wee may iudge of vnbeliefe and other sinnes which albeit properly they are not to be called the effects of reprobation yet the effect thereof is Gods forsaking after which vnbeliefe and other sinnes doe follow This whole answere is confirmed by those things which before in the 11. chapter are recited out of Luther concerning the Iewes that were through vnbeliefe cut from the Oliue tree and the Gentiles grafted in the same by faith The seuenth obiection is like vnto this We must iudge of Predestinatiō neither by reason nor by the law but by the Gospel But the Gospel witnesseth that the beleeuers are receiued in to grace saued and thereby are elect on the contrary that vnbeleeuers and such as continue in sinnes are damned and thereby reprobates Election therefore and reprobation depend on faith or vnbeliefe of men Answere But there is more in the conclusion For the Minor affirmeth nothing of the cause of predestination but sheweth only this that by the marke of faith or finall vnbeliefe the elect or reprobates are discerned Whereupon this only followeth that we must iudge also according to this testimonie of the Gospel who bee elected who reiected In the meane while the Gospel doeth not denie but manifestly affirmeth that faith obedience perseuerance are the free giftes of God and are giuen or not giuen of him to whom it pleaseth God according to his good pleasure Mat. 11. vers 25 and 13.11 Iohn 6. vers 44.45 and 65. and 10 vers 26. Ephe. 1.8.15 and the rest 2. Tim. 1.9 Heb. 8.10 Ier. 31. c. Hence in iudging according to the Gospel A Syllogisme prouing by the Gospel that God hath decreed to saue some and forsake others onely of his good pleasure and will we shall gather as the Gospell teacheth a man to bee saued or not saued so God hath appointed from euerlasting to saue or not to saue him But the Gospel not onely teacheth that a man is saued by faith and doeth perish through vnbeliefe but also teacheth that euen faith and other benefites by which as by meanes man commeth to saluation are giuen to some and not giuen to others of God euen as pleaseth him Therefore euen faith and such kinde of benefites vnto saluation God hath decreed from euerlasting to giue to some men and not to giue to others euen as it pleased
on the other side the cause of predestination For as Aquinas teacheth well In summo expos ad Rom. if the effects of predestination bee compared among themselues there is no let but one may bee the cause of another that is the precedent of the consequent So vocation by the word Rom. 10. is the cause of faith because faith is by hearing faith is the cause of iustification iustification of good workes and of glorie in a heauenly life Yet notwithstanding the same effects of predestination considered neither seuerally nor ioyntly can bee the beginning of predestination seeing the same thing cannot be the cause and the effect The 4. reason 4. In the whole worke of saluation this especially is regarded that all humane boasting bee excluded that as it is written Let him that reioyceth reioyce in the Lord. For who separateth thee from other What hast thou that thou hast not receiued and if thou hast receiued why dost thou boast as though thou hadst not receiued Which saying S. Cyprian vsed to follow saying We must glorie in nothing because nothing is ours But not all humane boasting should bee excluded vnlesse election which is the beginning and foundation of saluation should depend vpon the free goodwill and purpose of God without respect of any one qualitie As for example if God should be said to offer like grace vnto all Marke this well and to call al and it should be beleeued to consist in the will of man to obey his calling then surely the obedient person seuereth himselfe from the disobedient and the faithfull man from the vngodly neither can it bee said vnto him Why doest thou boast who hath separated thee what hast thou that thou hast not receiued For a proud person may say against another my faith my righteousnesse the good vsing of my free-will or any other thing The 5. reason 5. Election should bee weake and very vncertaine and therefore our saluation if it should depend on the purpose of our will For the vnstable will of man bendeth hither and thither like a reede shaken with the winde On the contrary election standeth firme and vnmoueable in the good pleasure purpose and gratious will of God towards vs in Christ Iesu as the Apostle at large sheweth Rom. 8. saying Vnto them that loue God all things worke together for good that is to them that are called of his purpose For whom he foreknew them he predestinated to be made conformable to the image of his sonne And whom he predestinated them he also called iustified and glorified And anone Who shall separate vs from the loue of Christ shall oppression or anguish or persecution or famine or nakednes or the sword Yea in all these things we are more then conquerors through him that loued vs. I am perswaded that neither death nor life nor any other creature is able to separate vs from the loue of God which is in Christ Iesu Therefore seeing we are men let vs not leane vpon our infirmitie but let vs commit our faith hope life and saluation to the stronger rather than to the weaker to God rather than our selues professing as the trueth is that all things depend vpon his purpose 6. Hitherto is to be referred euen the example of our Mediatour himselfe and our head Iesu The 6. reason which Augustine cannot sufficiently commend De predest sanct cap. 15. de bon perseu cap. 24. 1. He was conceaued of the holie Ghost borne of the virgin Mary by a singular conception and generation and without all sinne 2. His humane that is our nature in Christ was vnited with the Diuine in the vnitie of person the word as Augustine speaketh singularly assuming it and extolling it into the only sonne of God so that he that assumed and the thing he assumed is one person in Trinitie Which aduancing of mans nature is so great and so high that he could not aduance it higher as the deitie it selfe could not abase it selfe lower for our sakes than in that it receiued the nature of man with his infirmitie vnto the very death of the crosse But all these things mans nature in Christ singularly receiued that is our nature through none of our merits but of the onely grace of God Therefore we also are predestinated vnto eternall life not through our workes but through the purpose and grace of God predestinating vs. For there is one and the same reason of the head and the members but this is the difference that he alone is predestinate to bee our head we being many are predestinate to bee his members And therefore in the head is the fountaine of grace and from thence according to the measure of euery one he spreadeth abroad himselfe throughout all his members The 7. reason from infants dying 7. All this way whereby wee defend free predestination from the purpose of God is greatly cōfirmed by the example of children by which alone all the force of gainsayers and of those that maintaine mans merits of necessitie is ouerthrowne The argument is this Our little children dying euen in their infancie haue the promise of the kingdome of heauen Therefore they are predestinate vnto the kingdome and that either of workes or of grace not of workes because in so yong yeares workes haue no place nor any foreknowledge surely of workes For the things that neither bee nor shall be cannot be said to be foreknowne vnlesse it bee that they shall not bee Therefore of grace and by consequence the predestination of others also is the like as of the purpose of God and not of workes The shift of the Semipelagians The Pelagians held within these straites knew not how or on what side to escape Yet afterward the Semipelagians deuising a hole to get out by a new kinde of absurditie contended that infants were predestinate to life or to death for the merits they would doe if they had liued This deuise not so craftie as rash and foolish Augustine diligently and very well confuteth both elsewhere and also lib. de bono perseuer cap. 12. 13. Among other things he opposeth the saying of the Apostle Rom. 14. We shall all stand before the tribunal seate of Christ that euery one may render an account according to the things he hath done in his body whether good or euill that is according to the things he hath done in the time that he was in the bodie For otherwise the soule alone doth many things and not by the body or any member of the body pertaining neuerthelesse to punishment or reward And he said hath done he added not or els shall doe Wherevpon also Sap. 4. we reade of the iust man that is by vntimely death withdrawne from the vncertaintie of temptations He was taken away least malice should change his vnderstanding Thus the argument standeth sure from the example of infants that what we cannot denie in them touching the predestination of grace wee
peraduenture hee will more increase the griefe because hee seeth a sharpe purgation to be more necessary Fourthly Ambrose weighing Peters words to Simon against the Nouatians that commonly abused them Lib. de poenicent cap. 5. teacheth by many examples that that is the custome of the Scripture euen boldly to vse through a certaine simplicitie of vtterance such kinds of speaking wherein there is some shew of doubting Obiection 4 Furthermore whereas the aduersaries alleage that the certaintie of grace if men could be sure of it would be an occasion and cause of great licentiousnes and Epicurish securitie it is a meere ignorance and slander For it cannot be but the feeling of the loue of God towards vs whereby the multitude of our sinnes is gratiously couered should beget more and more in our hearts towards him againe the loue of new obedience as it is written Psal 13. 18. With thee is mercie that thou maist be feared Also I will loue thee O Lord my strength my tower and the horne of my saluation What if the aduersaries themselues confesse that a speciall reuelation is graunted to some of the certaintie of their saluation It will follow then by their own opinion that God doth cast such men into the danger of prophanenes and Epicurish securitie Neither doth it any whit hinder the certaintie of saluation Prou. 18. that we are commanded to be fearfull in auoiding falles not to be puffed vp nor to bee ouer wise but to feare Rom. 11. 1. Cor. 10. Marke this that he that seemeth to stand fall not For by these and such like the securitie of the flesh and not faith is condemned and the vse of the meanes subordinate to saluation is required So Paul albeit he was certified by an Angell of his owne safetie and of theirs that failed with him and beleeuing God that so it should come to passe as he had told him yet he suffered not the mariners to flie out of the ship but said vnles these men abide in the ship ye cannot be saued Acts 27. Thus the confidence of saluation and a godly care to vse the meanes and not to tempt the Lord doe very well agree together They vse also to charge our doctrine with presumption Obiection 5 Beucer de Concor aâ—t grat but in vaine For we beleeue God that promiseth Wherfore our confidence and certaintie resteth not vpon our own presumption but vpon his promise as Augustine well distinguisheth tract 22. in Ioh. Finally they wrest for their purpose what our writers plainly Obiection 6 confesse themselues that no man can exclude in this world all doubting alwaies of his owne saluation and of the care that God hath of him Whosoeuer say they doubteth of his saluation is not sure of it but all men doubt therefore no man is sure of it But this snare we easily auoide by this caution or distinction He that doubteth is not sure to wit for that time that he doubteth and in speaking of some * Idea patterne of certaintie But now doubting oftentimes ariseth but not alwaies in the minds of the godly because of the infirmitie and battell of the flesh against the spirit and they get with much adoe the vpper hand againe by this vertue and power to whom they crie with teares I beleeue Lord Mark 9. helpe my vnbeliefe And albeit this be a sufficient impediment that we can not attribute vnto the godly the * Ideam maner or forme of the certaintie of faith whereby all doubting and trembling is excluded yet there is not sufficient cause to depriue them of all certaintie of grace and saluation vnles a man would by the like reason auouch Ierem. 12. Abac. 1. Psalm 73. that euen the holy men of God Ieremie Abacuc Asaph and others were vncertaine of the prouidence of God and his righteous gouernment of all things because of some doubtings that were in them concerning that matter Therefore let it stand as a certaine thing that while wee liue in this mortalitie and banishment as it were of this world we be not without the way and meane whereby to our comfort wee may bee made sure of our saluation And while this standeth fast it necessarily followeth that wee may know and be assured of the election also of vs to eternall life For seeing saluation belongeth to the elect onely doubtles the certaintie of it cannot stand without the certaintie of Gods election which is the fountaine beginning and ground of saluation CHAP. XXIIII How and by what meanes we are made certaine of the election of vs in Christ Reuelation is needefull MOreouer the meane whereby a man may be made sure of the election of himselfe vnto eternall life dependeth vpon the reuelation not of flesh and blood but of God himselfe the chuser Rom. 11. 1. Cor. â— For who hath knowne the minde of the Lord or who is of his counsell Or what man knoweth the things that belong to a man but the spirit of a man that is in him So no man knoweth the things of God but the spirit of God And we saith the Apostle haue not receiued the spirit of the world but the spirit that is of God that we may know what things God hath bestowed vpon vs. Seeing therfore the counsels of God cannot bee knowne without diuine manifestation what marueile is it if so great a secret I meane the predestination of vs to adoption and to eternall life cannot otherwise bee seene into of vs And if we assay speculatiuely or as they speake à priore to search into the eternall counsell of God concerning our saluation the great depth of it will swallow vs vp and hee that searcheth out Gods maiestie Prou. 25.27 shall be ouerwhelmed with the glorie of it But there is for the most parâ— a threefold reuelation of election first by the most certaine effects of election it selfe Reuelation is threefolde secondly by the word of promise and thirdly by the seale of the holy Ghost The first way therefore as I said is by the effects of election such as these are a true and liuely saith in Christ The first way wherby a man may know himselfe to be elected The effects of election ingrafting into Christ by faith iustification and the regeneration of the spirit shewing it selfe more and more by newnes of life and the studie of righteousnesse and good workes By these à posteriore wee iudge of election as the proper cause of them For strong reasons are drawne as from the cause to the effect so againe from the effect to the cause as it is knowne by the rules of Logike The Minor of this argument to wit that faith iustification conuersion c. proceede from election as the proper cause wee haue confirmed before at large when wee intreated of the effects of predestination here onely let certaine sayings of Scripture be viewed Act. 13. As many as were ordained to eternall life beleeued
meere false accusations and haue been fully before confuted in their places Obiection But say they albeit these conclusions of mans reason are ill drawen from the determined sentence of Gods will Whither this doctrine must be concealed because it offendeth some touching those that shall be saued and damned which we terme Predestination yet for their sakes who are offended this doctrine albeit true ought to be concealed rather than taught and propounded The reason is this The truth ought often to be concealed for their sakes that cannot comprehend it by the example of Christ I haue yet many things to say vnto you but ye cannot beare them away now and of the Apostle I could not speake vnto you as spirituall but as vnto carnall euen as to babes in Christ I haue giuen you milke and not strong meate for ye were not yet able for it neither as yet ye be A Syllogisme But it is confessed that many cannot comprehend the doctrine of predestination Therefore for their sakes it ought to be concealed namely least we should make them worse who do not vnderstand it while we would make them better learned that do vnderstand it Answere De bono perseu cap. 16. Vnto this argument long agoe often vsed of the Semipelagians doth our Augustine answere And hee answereth to the Maior which is onely particular and then is of force when a man runneth into daunger by speaking onely the truth and not also by concealing it I will set it downe in Augustines words When the trueth may be concealed It were tedious to seeke out or alleage all the causes of concealing the truth yet this is one least we make them worse that vnderstand it not while wee desire to make them better learned that doe vnderstand it who though wee should conceale such a thing are neither the better learned nor worse But when a truth standeth thus that he that cannot vnderstand it is made worse by our speaking of it and he that can is made worse by our concealing of it When the trueth must be taught and not concealed ought not the truth rather to be spoken that he that is able to vnderstand it may vnderstand it than to be concealed that not onely both may not comprehend it but also that he that is of a better vnderstanding may become worse who if he should vnderstand it more men by him might learne Let the truth therefore be spoken specially where some doubt forceth vs to speake it and let them vnderstand it that are able least peraduenture when it is concealed for their sakes that cannot vnderstand it such as are able are not onely defrauded of the truth but also intangled in falsehood Luthers answere albeit in other wordes is all one with this de seruo arbit cap. 40. And this differēce is most easily confirmed Are not many at this day offēded The Apostles taught the trueth though many were offended at it Rom. 3. 6. long ago were offended at the doctrine of grace iustificatiō by only faith in Christ Iesu that they spoke euil of the very Apostles falsly reported thē to say Let vs doe euill that good may come thereof let vs sin that grace may abound And yet for that cause ought not the true doctrine of grace the iustification of a man be suppressed with one silence neither must we be an occasion of any mans perishing that is deluded with a false perswasion of his workes and merites So 1. Cor. 1. as Paul testifieth Christ crucified was a stumbling blocke to the Iewes and foolishnesse to the Grecians Did Paul therefore slacke any whit of his wonted diligence in preaching the worde of the crosse yea because by foolish preaching it pleased God to saue such as beleeue he determined to know nothing but Christ Iesu crucified Farwell then that preprosterous warynes of those men that suppose that the doctrine of predestination ought to be buried in silence because it agreeth not with the iudgement of the flesh We on the contrary stand to the iudgement of the spirit and say that reason must be commaunded both euery where else in causes of faith and also especially in this So it shall come to passe that the mysteries of heauenly doctrine may be layd open and made sweete vnto vs. Obiection And whereas it was alleaged besides that the more ancient fathers before Augustine had defended the Catholike faith for so many yeeres euen without this defining of predestination hereunto it is answered Answere to the obiection concerning the fathers before Augustine that the ancient fathers were not altogether silent in this matter For euen they preached the true grace of God as it ought to be preached that is before which do goe no merites of man De bono perseu cap. 19. Which thing Augustine sheweth plainely by the testimonies of Cyprian Ambrose and others That is an excellent saying of Cyprian We must glorie in nothing seeing nothing is ours But Ambrose sayd Our heart and thoughts are not in our owne power Also Amb. in Luc. in expos proamij the will of men is prepared of God and whatsoeuer is honourable in the saints the same is of his grace The same writer vpon Luke intreating of the Samaritans that would not receiue Christ withall learne saith he that he would not receiue hollow hearted conuerts for if he would he would haue made them deuout that had no deuotion in them For whom he vouchsafeth he calleth Greg. Naz. whom he will he maketh religious Gregorie Nazianzene also is cited of Augustine who witnesseth that both giftes come from God both to beleeue in God and also to confesse what wee beleeue Besides it is the consent of the whole Church which neuer wanted this thing in her prayers For when did not the Church pray for vnbeleeuers for her enemies that they might beleeue and for the faithfull that they might grow from faith to faith and continue therein to the ende Neither doe the faithfull aske any other thing in the Lordes prayer specially when they say leade vs not into temptation but that they may through the gift of God continue in a holy obedience As therefore the Church was borne hath growen and nowe increaseth in these prayers so also in this faith to beleeue that the grace of God is giuen not according to the merites of them that receiue it seeing the Church would not pray that faith might be giuen to vnbeleeuers and perseuerance in faith to the faithfull vnlesse she had alwayes beleeued of a certainety that they be the giftes of God And who wil say that those fathers and the vniuersal Church did so confesse the grace of God that they durst deny his foreknowledge which not only the learned but also the vnlearned confesse Futher if they so knew that God gaue these things as that they were not ignorant of his foreknowledge that he would giue to whom he would giue out
are cut off 125 They receiue the signe but not the thing in the Sacrament 292 Holines generall and speciall 112 How we may resist Satan telling vs that we haue no faith 149 How a receiuer of the Sacrament must proue himselfe 169 How we may be certaine of election 372 How God willeth the death of a sinner and not 170 How Christs death is effectuall to vs. 79 How mens mouthes must be stopped 313 How Christ washeth away a mans sinnes not yet borne 200. 220 How the Lord knoweth not the wicked 210 How God would haue all to bee saued 260 Hofmans dotages 238 Hubers reproches 31 His maner of disputing 178 His blasphemies 170 His false doctrine of election 255 I. Iacob and Esau 286. 293 Indulgences 12 Infants beleeue not 165 How saued 167 Infants of the faithfull part of Gods people 219 Dying before Baptisme 168 Of Heathens why we baptise not 167 Iustification and faith effects of election not the cause 327 Wherein it consisteth 327 It is proper to the elect 328 It is diuersly taken 327 to be Iustified what it is 327 the Iustice of Gods predestination 311 Iustice of God vnlike to mans 171. 314 Iudas giuen to Christ how 257 Iudge soberly of Gods workes 314 Iudgement of the flesh and spirit 315 K. Kingdome of God threefold 103 L. Life eternall they haue that be effectually redeemed 214. 215 Libertie threefold 356 Christian 124 Limbus Patrum 19. 20 Pucrorum 21 to Loue what it is 306 Luthers doctrine of predestination 303 Luther of the cause of reprobation 303 M. Many distinguisheth beleeuers from vnbeleeuers 182. 198. 229 Mahomets doctrine 132 Man makes God a lyar how 128 Masse of Perdition 253 Meanes of the certainty of election 380 the Ministerie of the Gospell hath his effect from God not hurt by predestination 359 Maner of right preaching 152 Merits of Papists against Christ 12 Members of Christ cannot finally fall 116 what Members may fall away 116 N. Necessitie twofold 357 New creâ—tâ—â—e 57 New writers of the vniuersalitie of grace 142. 236 They allow the distinction of sufficiencie and efficiencie 35. 236 Nothing done against Gods will 317 O. Our opinion of Christs death for all 38. 177 Our opinion hindereth not preaching aright 153 Origene his fable 154. 271 Opinion of the Schoolemen of the redemption of all 219 P. Pelagianisme 272. 397 Pelagian error of redemption 321 And of the cause of election 273 People of God who be 180 People foreknowne 297 Perseuerance of the Saints what 329 It is Gods gift 330 Preachers must inuite all and all must obey 155 Preaching aright 153 Predestination a hard doctrine 243 The chiefe questions of it 243 The diuerse significations 245 Vpon it all things depend 129. 134. 136 It differs from election 236 Predestination put for election 248 Predestination and foreknowledge differ 342 Predestination of Saints what 248 Predestination of grace shewed in Christ 281 How farre absolute 308 Vnchangeable 345. 147 No cause of desperation 364 Prescience of God eternall put for predestination 251 Price of Christs death how great 139. 125. 232 Prophesie of Iacob and Esau 293 Propitiation and intercession inseparable 211 Promise of grace vniuersall 263. 147 It belongs to the faithfull 154. 264 It requireth faith 148 It must be preached to all 153. 155 How a man may apply it to himselfe 148 Prouidence and fate differ 355 Prayer not vaine though Gods purpose be vnchangeable 360 R. Reasons of the aduersarie that reprobates are deliuered from the deuill 101 And redeemed 114 Reason must bee subiect to Gods word 394 Reasons why the word must be preached to all 156 Reconciliation what 57 Redemption described 114. 197. 208 When it bringeth in a man 219 It is a freedome 228 It is spirituall 3 Eternall 197 The dignitie of it 3 The maner of it 5 The time of it 14 The ends of it 27 It is double 6 Thereto Christs death and our faith are necessary 179. 180 How it belongs to all 273 It is diuersly considered 220 It is vniuersal why 43. 180. 145 Redemption of euery one is not of the holy Ghost 131 It is proper to the beleeuers 180 Redemption of euery one bringeth weak comfort 149 the Redeemed are kings and priests 200 They perish not 214 Redeemed and elect some are to vs and not to God 111. 116. 141 Remission of sinnes presupposeth confession 200 Repentance and remission inseparable 199 Reprobation what 252 The effects of it 309. 333 The cause 300 Reprobation created for the good of nature 268 Reprobates excluded from the promise 101 For a time in the Church 111 How falling away they be said to be redeemed 117 How they deny the Lord that bought them 117 a Rule of charitie and faith 112 a Rule in Logike 41 S. Sacr. seale nothing to the vnbeleeuers 218 Saints not to be worshipped 222 Sanctification visible and inuisible 128 Sanctification and redemption inseparable 212 Saints sufferings not meritorious 12. 13 Sanctification belongs not to all 213 Satan destroyed for the faithfull 101 Scape goate 107. 207 the Schoolemens of the soules of the old fathers 21 Scripture abused for Popish pardons 12 Satan raignes ouer the reprobates yet they be subiect to Christ 102 Seede of Abraham 201 Semipelagianisme 273. 274. 397. 322 Semipelagians their shift 282 Sheepe of Christ considered two waies 185 Sinnes are foreknowne only 342 Sins once forgiueÌ„ are euer forgiuen 127 a Similitude of the light 225. 236 Of a cup. 226 Of the debter 265 Of fire and a wheele 279 Of the potter 289. 303 Of the Phisition 378 a Similitude faileth 126 Stapulensis 235 State of the controuersie 32. 179 And of the question of predestination 303 Sufficiencie and efficiencie 33. 235 the Summe of our confession of redemption 207 Synecdoâ—he common in scripture 46 Synode of Argentine 238 T. Testimonies of the old Fathers on our side 222 Three generall obseruations 108 Things necessary and contingent 357 Turkes and heathens hold many things agreeable to Christian religion 133 a Turkish proposition true 133 Trueth must be preached 155 Tale of Traiane 361 V Vessels of wrath 290. 334 Vnbeliefe is blotted out if other sinnes be forgiuen 226 Vnbeliefe doth not condemne such as neuer heard of Christ. 176 Vnbeliefe only damneth some that were once saued saith Huber 173 Vnbeleeuers baptised haue not the grace of Baptisme 162 Vncleane spirit cast out how he is said to returne 103 Vniuersall conclusion doth not follow of particulars 108 Vniuersalitie threefold 40 Vniuersalitie speciall 231 Vocation what it is 320 Vs all signifieth the faithfull only 104 And the Church 192. 202 Vse of Christs death 11 Of predestination 394 Of Gods loue 24 Of the ends of redemption 29 W. Weake brother may perish how 117 Weakenes of faith ought not to cast a man downe 149 Whether reprobates contemning the word bee in worse case then the deuils 158 Whether it be better neuer to heare it if it turne to their greater iudgement 159 What to whom and how a man must preach 152 Why Christ must redeeme vs with a price and not by force 7 Why his death is a sufficient price 7. 8 Why God chose this man before that 270. 299 Why he must die to redeeme 9. 10 Why hee elected some and reiected others 270 Why hee came in the olde age of the world 15. 16 Why God punisheth me and not him 3â—2 What wee like or mislike in the aduersaries doctrine 174 Whole set downe for a part in these phrases All men All nations c. 137. 138 Whole world for the good only 228 And for the wicked only 93 It cannot be taken for euery one good and bad 93 Whole world christian and the whole world wicked 93 Whole world of the saued 222 VVorkes foreseene no cause of election 279 VVorld in three senses onely by the aduersarie 72 VVorld for the elect onely and for the reprobates onely 73. 188. 232 World of beleeuers is the Church 91 World of perdition and redemption of the damned and saued 92. 188 VVord of God preached alike to all but some only profit 97 the Word of God inuiteth all 153 VVe must be guided by it 387 VVill of God double 170. 262 It ruleth all things euen the wils of men 134 Hardeneth men 135 The cause therof we must not search 135 the Will of man is redeemed in all that be redeemed 214 VVill and permission 315 VVill of man cannot resist Gods 325. 326 Y Yeare of freedome 207 FINIS Faults escaped in the print are thus to be corrected Pag. 34. lin 30. for distiction reade distinction p 40. l. 17. for doubt reade double p. 63. l. 31. for Colledge reade College p 67. l 4. blot out he p. 131. l. 1. reade deluder p. 136 l. last saue one for misteries reade masters p. 147. l. 26. reade posteriore p. 163. l. 30. reade receiued p. 159. l. 30. r. vnworthy p. 174. l. 5. r. shaking it p. 176. l. 17. for would r. could p. 182 l. 16. for here r. there p 187 l. 23. r. by this p. 196. l. 11. for is twise r. are p. 198 l. 24 r. please p. 199 l. 7. in the margent r. inseparable p. 211. l. 22 r. seeing he p. 218. l 22. r. the p. 285. in the margent r. looke p. 229. l. 16. r. man l. 24. r. abridger p. 230. l. 11. reade necessarily p. 231. l. 26. r. surely p. 258. l. 1. r. Esau after l. 6. p. 273. l. 20. reade belongeth p. 290. l. 32. r. good 291. r. serue p. 294. l. 20 r. he and l. â—8 r. by the free p 304. l. 11. r. he also p. 310. l. 11. blot out the parenthesis p. 313. l. 19. r. vniust p. 338. l. 8. r. vnwilling p. 391. l. 26. r. deluded p. 401. l 6. r. our In the table letter F. r. iustifying in letter H. r predestinati
vndertake the charge of them The first taught them the worship of the gods and kingly instructions The second aduised theÌ„ to affect fauour the trueth in their whole life The third that they would not be ouercome with any desire but accustome themselues to liue like freemen in very deed kings ruling themselues aboue al things not seruing any desires The fourth made theÌ„ stoute least through feare they should commit any thing not beseeming their dignitie and become seruants This instructioÌ„ of one that should be a Prince florished amoÌ„g the Persians And surely they rightly iudged that he ought to be trained vp in the precepts of wisedome that is of religion and of the kingdome but that being ignorant of Gods trueth they imbraced a false religion through the magical instruction of Zoroaster An instruction not vnlike albeit euery way farre better as being taken out of the cleerest fountaines of heauenly wisedome hath happened vnto your Highnesse most gracious Prince Neither haue the praiers of Salomon been wanting both of your Highnesse which from your childhood hauing taken delight in the knowledge of profitable and good things hath beene earnest in dayly prayers with God and is vncessantly instant desiring to be indued by him with an vnderstanding heart and also of all good men who publikely and priuately haue most regarded that thing and not without cause And how much hath been effected thereby manifest experiments doe testifie and such as shall be with thankefull hearts made knowne to posteritie to the honour of God First because that noble Prince and Lord the Lord Iohn Casimire Tutor and a second parent as it were to your Highnes being lately taken out of this life your flourishing age and already ripe to gouernment and your iudgement riper than your age most excellent Frederike haue afforded vs a refuge and solace in so hard a case Then because after you had taken vpon you the gouernment of most large Dominions wee â—oyfully haue seene such trials of your great vertue and such foundations haue beene layd of good gouernment although in a lamentable and wicked time that it hath lifted vp the mindes of all men vnto a singular good expectation Goe on forwarde therefore in this minde and vertue most noble prince Elector be strong in the Lord and in his mightie power remember the Lordes exhortation in old time to Ioshua I will bee with thee as I was with Moses I will not leaue thee nor forsake thee Be of good comfort that thou mayest doe according to the Law Let not the booke of the Lawe depart from thy mouth Then thou shalt deale wisely and prosperously in all things In like maner also the holy man Dauid as we read diligently exhorted his sonne Salomon 1. Kings 2. when being as yet a child hee was now consecrated to raigne The Lorde God who taketh away Dan. 2. and appointeth Princes and from whom commeth wisedome and fortitude endue your highnes more and more with vertue from aboue But most noble prince Elector and gracious Lorde seeing these foure bookes of the Redemption of mankinde and Gods Predestination being written by me a yeere agoe should nowe come abroad vnder the authoritie of your gouernment I thought that this my duety should be acceptable to your Highnes if I should intitle and offer them most humbly vnto you and that in respect of that thankefulnesse whereunto I am many wayes bound to your Highnes I know well inough that I am not able this way to make a full recompence yet freely to professe the same is the propertie of a thankefull person Further because in these and the like Ecclesiasticall controuersies that arise from restles wits it is meete that Princes especially should haue the knowledge and custodie of the trueth to the intent that malicious detractors and deprauers may doe the lesse hurt to Christian religion At this day we are slandered of malicious men with a new crime that is fained against vs as though wee should deny that Christ died for al men An impudent reproach For according to the Scriptures we also confesse the same but we denie that thereupon it followeth that all mankinde without exceptioÌ„ of any one are by the death of Christ indeed iustified saued and restored into the bosome of grace hauing receiued the pardon of their sinnes whether they beleeue or no. This is a deuise of man and therefore to be refused if wee will retaine the consent of the Prophets and Apostles Acts 10. Ioh. 3. to wit that euery one that beleeueth in Christ Iesu receiueth remission of sinnes through his name the wrath of God abiding vpon the vnbeleeuers Now the doctrine of Predestination according to which God saueth in mercie some of the damnable lumpe of mankind and in iustice punisheth others for their sinnes being in the same lumpe vtterly forsaken is of it selfe plaine if we desire rather to follow the direction of Gods spirit than the consequences of foolish reason But reason being troubled with the depth of Gods grace and his iudgement leaueth here nothing vnassayd as we may see by the example of the Pelagians old and newe the first Augustine of old time soundly confuted and Luther the latter De ser arb alibi Therefore let those men that would be counted Lutherans looke to it how they doe agree in iudgement both against Luther the truth it selfe also with the Pelagians But I make an end praying God that vnder your Highnes the studies of peace learning and pietie may alwayes florish Amen At Heidelberge the 12. of March 1592. Your Highnesse most humbly bounden IACOBVS KIMEDONCIVS D. A table of certaine places of Scripture expounded in these Bookes GEn. 3. The seede of the woman c. 100 I will put enmitie c. 101 Gen. 12. 22. In thy seede shall all nations c. 105.201 Leuit. 16. Of the Scape Goate 107 Deut. 7. God hath chosen thee to be a people 283 Esay 53. He hath laid the iniquities of vs all c. 103. 202 Esay 62. Tell the daughter of Sion 205 Ierem. 23. In his dayes Israel shall be saued 204 Ierem. 31. I will make a couenant with the house of Israel c. 203 Ezech. 18. I will not the death of a sinner c. 335 Osea 13. Thy destruction is of thy selfe 334 Zach. 2. Reioyce O daughter Sion 204 Zach. 3. I will take away the iniquitie of that land 105 Zach. 9. Thy king commeth vnto thee 204 Psalm 2. I will giue thee the heathen for c. 106 Wisd 1. God made not death 334 Ecclesiasticus 33. As one day excelleth another 285 Matth. 1. He shall saue his people 180 Matth. 7. I neuer knew you 210 Matth. 18. Of these little ones that beleeue in me 166 The parable of the debter 126 Matth. 26. Which is shed for many 181 Luk. 1. He hath redeemed his people 182 Luk. 2. I tell you of great ioy 183 A light to lighten the
walke in their owne waies Surely God left not himselfe without witnesse among the Gentiles Acts. 14.16 by doing them good and giuing them from heauen raine and fruitfull seasons filling mens hearts with foode and gladnesse which all continually preached the clemencie of the free giuer Notwithstanding the Apostle affirmeth that the mysterie Colos 1. Rom. 16. whereof wee speake was kept secret in the ages and generations that are past And of old the mercie of the Lord which is not wanting in any generation was set out vnto all nations by the testimonies of nature but the doctrine of the Law and Prophets directed none but the house of Iacob and some few other who laboured to haue part in the calling of the Gentiles which should come at the length The third thing that seemeth worthie of consideration here is this The 3. admonition The word is preached alike but all profit not thereby and they that doe haue not the like measure of grace Ioh. 5. that albeit by the ministers of the word and of the grace of God the one truth and the same grace is preached to all and the same exhortation is vsed yet the like fruit followeth not in all For some profit by the hearing of the Gospell others doe not nay they be hardened and all that profit attaine not to the same measure of increase Whence commeth so great vnlikenes but from the vnequall grace of the caller No man commeth vnto me saith the Lord vnles the father draw him Euery one that hath heard and learned of the father commeth to mee And if all that haue heard and learned of the father The Lord must be our teacher or els we cannot learne come we gather with Augustine de praedest sanct cap. 8. that euery one truly who doth not come hath neither heard nor learned of the father For this schoole as the same man notably saith is farre off from the senses of the flesh wherein the father is heard and teacheth that men may come to the sonne There is also the sonne himselfe because he is his word through which he so teacheth neither dealeth he with the eare of the flesh but of the heart 1. Cor. 3. He onely must giue encrease or else all is in vaine But we heare also the Apostle saying Wee are Gods husbandrie and Gods building And Paul planteth Apollo watereth but neither he that planteth nor he that watereth is any thing but God who giueth the increase From him is the beginning the progresse and the accomplishment of euery good worke Phil. 1. 2. He must begin to build vs and he must finish the worke as the Apostle saith He that hath begun in you this good worke will make it perfect vnto the day of Christ Iesu And againe It is God who worketh in you to will and to do And least peraduenture a man should aske why are these speciall benefits of grace giuen to some and denied to others he addeth in the same place Gods good pleasure is the cause that some haue grace giuen them others haue not that he doth so of his good pleasure To which sentence the words also Colos 1. doe manifestly giue testimonie where Paul saith that the mysterie kept secret from all ages is now reuealed vnto his Saints to whom it pleased God to make it knowne As if he should say that no not at this present is this mysterie made manifest to all and euery one but vnto the Saints of God that is to the Apostles and to such who by their meanes haue beleeued And least thou should aske why it hath been and is reueiled daily to his Saints and not to the rest he addeth straightwaies to whom he pleased as Theodorite and Theophilact haue well considered in the exposition of this place By all these things it is very plaine that the workes and gifts of the diuine grace are neuer bestowed alike vpon all A threefold calling but differ very greatly For wee see a three-fold calling One generall of all by the voyce of nature which neuer ceaseth an other speciall by the voyce of the Gospell which also alreadie is made common to all since the Gospell is preached in the New Testament to euery nation and thirdly whereby the elect are called whereof it is said Rom. â— Whom he hath predestinated them also he called not verely with that calling saith Augustine De perseu sanct lib. 1. cap. 16. whereof it is said Many are called few are chosen but with that whereunto whosoeuer belong they are taught of God Neither can any one say I haue beleeued that so I may be called because the mercie of God preuenting him he is so called that he might beleeue and none of these perisheth For whatsoeuer the father hath giuen me saith the sonne commeth vnto me and I will lose none of them Of this varietie of the grace and gifts of God soundly and plenteously intreateth the author of the bookes of the calling of the Gentiles whose words among other are these lib. 2. cap. 3. The height of the rich wisedome and knowledge of God whose iudgements are vnsearchable and his waies past finding out hath alwaies so tempered mercie and iudgement that by the most secret will of his eternall counsell he will not haue the same and like measure of his gifts to bee in all throughout all generations and among all men For he hath after one maner benefited those whom he thought meete to know him by the testimonies of heauen and earth and another way those for whom he would prouide not only by the seruice of the elements but also by the doctrine of the Law the oracles of the Prophets the signes of miracles and the workes of the Angels But what should be the cause or the reasons of these differences vnder the same grace while the Scripture is silent who shall speake saith he Let men with patience and quiet mindes be ignorant of a secret so farre from the thought of man wherein the knowledge of Paul the Apostle passeth from disputing to wondring Let a fuller handling of this argument concerning calling which whether it worke in euery man or people and among men generally is appointed from aboue and greatly to bee considered be fetched from the same author who was a man as the verie matter sheweth and Erasmus in his preface iudgeth diligently exercised in the sacred Scriptures and of a sound and sharpe wit CHAP. VII Testimonies of the old Testament are examined LEt vs proceede to the places of the olde Testament First the promise is cited Gen. 3. Gen. 3. The seede of the woman shall breake the serpents head This promise is to be taken saith this disputer of whole mankind and of the whole repayring of the whole kind Thes 33. But this disputer is farre wide extending the blessing which is proper to the Church vnto strangers for the sonne of the virgin The breaking of the Serpents head by Christ
remaineth no sacrifice for sins And a little after Of how greater punishment thinke ye shall he be thought worthie who shall tread vnder his feet the sonne of God and shall count the blood of the couenant wherewith he was sanctified a prophane thing and shall despite the spirit of grace This place Huber simplie vnderstandeth of reprobates but they are not straightwaies to be counted for reprobates and to bee barred of all hope of pardon with the Nouatians who after the knowledge of the trueth wittingly and willingly peraduenture fall And in that it is said that there remaineth vnto them no sacrifice for sins but an expectation of iudgement of this there is diuersitie of opinions I take it as most simple An exposition of the words there is no more sacrifice for sin c. that there be no more sacrifices for sinne as of old vnder the shadowes of the Law that Christ was once offered to take away the sinnes of many and will not come againe to die for sins the second time but to iudgement for their saluation doubtles that looke for him but for their punishment that sinne specially that sinne willingly after they haue receiued the knowledge of the truth Vnderstand notwithstanding conditionally to wit vnles they repent as Theophylact well expoundeth and the vse of the Scriptures requireth 1. Corin. 6.9 Apoc. 22.15 Iere. 18.7 Certainly I easily graunt We must take euery one in the Church for a brother and redeemed for his profession sake till the contrarie appeare that these of whom the Apostle intreateth are to bee placed in the number of the redeemed vpon the foundation before set downe to wit as farre forth as they professing the same faith and conuersation with vs we are bound to account them for our brethren for the household and heires of God and for such as are sanctified by the blood of Christ vntill happily they bee made knowne not to bee of vs. All these things certainly the text plainly sheweth to bee spoken of the Apostle in respect of faith which a man seemeth to haue and not of vnbeleefe much lesse of reprobation The third place is 1. Cor. 3. Ye are the temple of God The 3. place 1. Cor. 3. and the spirit of God dwelleth in you Jf any destroy the temple of God him will God destroy That he shuld speake here of reprobates as Huber thinketh it is vnlikely for he speaketh of the Church which he had called Gods building and now calleth it Gods temple as elsewhere this spirituall building and habitation of the liuing God is at large described Ephes 2.21 1. Pet. 2.5 As for the threatning it belongeth to the authors of schismes who through meere ambition by factions distracted and prophaned the Church of Corinth which God had cōsecrated to be a temple for himselfe The like place commeth againe chapter 6. Know yee not that your bodie is the temple of the holie Ghost who is in you There speaking to each beleeuer he calleth them the temples of the holy Ghost as also the members of Christ saying Know ye not that your bodies are the members of Christ that thereby they might with greater care auoide all pollutions of the flesh True members of Christ can neuer finally fall away yet they may sinne grieuouslie Psalm 37.24 Iohn 10. Rom. 11.29 2 Cor. 4.9 But hereupon it doth not follow that some being truly the members of Christ and the temples of the holy Ghost shal perish foreuer It cōmeth to passe surely that such fearefully somtime defile thēselues but not finally An exāple hereof is the repentance of Dauid and the promises beare witnes If the righteous falleth he is not cast away because the Lord vpholdeth him with his hand No man shall take my sheep out of my hand And in Paul The gifts and calling of God are without repentance We are cast downe but we perish not What members may perish saith Paul But that they perish in their sins who were accounted the members of Christ and the temples of God it is no new thing but if they had been of the true members of the Church they had doubtles continued with vs 1. Iohn 3. as Iohn saith For there bee sonnes of God saith Augustine who are not as yet such vnto vs De Correp grat ca. 9. A notable saying and there be some againe who for the grace which they haue receiued for a time are called of vs the sonnes of God but yet are not such with God And as the sons so also the temples of God and members of Christ are to be accounted The 4. place Rom. 14. 1. Cor. 8. The same answere serueth vnto the sayings Destroy not him with thy meate for whom Christ died neither destroy the worke of God for meate sake Also Shall thy weake brother perish through thy knowledge for whom Christ died As touching the elect we graunt that the true beleeuers How a weake brother may be said to perish and be destroyed Rom. 14.5 How Reprobates falling from the truth and perishing are said to be redeemed but weake in faith are very often grieuously shaken with offences yea destroyed and lost as touching the authors of offences through whom there is no let but they should perish Yet the Lord is able to establish them and also will establish them though they bee inconstant and wauer But a◠touching the reprobates falling away from the trueth for offences and other causes and vtterly perishing they are called redeemed iustified by the death of Christ as farre forth as in the iudgement of the Church they obtaine for a time a place among the iustified and redeemed of Christ as I haue often said alreadie In like sort is that to bee vnderstood which 2. Pet. 2. The 5. place 2. Pet. 2. How the Lord hath bought Reprobates 1. Pet. 1. Acts 20. wee reade of false prophets that perish that they denie the Lord who bought them Doubtles the Lord is said to buy them as farre forth as they are numbred for a time among the faithfull whom he hath redeemed not with siluer and golde but with his precious blood For out of the Church it selfe shall arise rauening wolues not sparing the flocke and speaking peruerse things to draw disciples after thē But what saith Iohn They went out from vs but they were not of vs for verely they had continued with vs if they had been of vs. Further How they are said to denie him that bought them this is rightly referred to the boasting of the false prophets that him in very deede they denie whom they call their Lord and redeemer and bragge of libertie when in trueth they bee the seruants of corruption and sinne as Peter himselfe declareth and the Epistle of Iude confirmeth For these seducers secretly crept in are thus there described that they turne the grace of our God into wantonnes and denie God the onely Lord and our Lord Iesus Christ But
himself hath made and to punish in many what he hath not made Whereunto also that tendeth that he writeth Epist 105. ad Sixt. presbyt Albeit God make vessels of wrath vnto perdition to declare his wrath and to manifest his power whereby he well vseth the euill and to make knowne the riches of his glorie towards the vessels of mercie which he maketh to honour yet he himselfe knew how to condemne and not to make iniquitie in the same vessels of wrath made for the merit of the lampe vnto deserued shame that is in men created for the benefit surely of nature but destinate to punishment because of their sinnes These things Augustine Reprobates are created for the good of nature and appoynted to be punished for sinne to Gods glorie and the saluation of the Elect De praedest gra c. 6. Therefore they that shall be damned are created for the good of nature and are appointed to punishment and damned for sinnes and that not as though it were to this last end that is that they might bee for euer tormented but both for the saluation of the elect and also especially for the glorie of God according to the threefold maner briefly assigned of Augustine in the words of the Apostle Of which matter elsewhere also he hath left it written that God vseth the perdition of some to the saluation of others and would haue the destruction of such as shall perish to be an argument of saluation to thē that he hath predestinate to be vessels of mercie Also Why is not grace giuen to all De bono perseuer cap. 8. I answere because God is a righteous Iudge therefore both freely grace is giuen of him and also by his iust iudgement against others it is declared that grace helpeth them to whom it is giuen and so God commendeth more freely his grace in the vessels of mercie How God could elect or reprobate men from euerlasting seeing then they were not Lastly if it trouble any man how God from euerlasting hath elected or reprobated them that as yet were not let him consider that to God all things are present for he comprehendeth with an eternall and stedfull view all times and temporarie things together Therfore before he would make vs he foreknew vs and in his foreknowledge when as yet he had not made vs he chose vs before the creatiō of the world Within the world we were made and before the world wee were elected for he foreknew vs in his prescience vnchangeably abiding whom hee in his time would create after his image and likenes and whom falling through his permission from that dignitie into the pit of sinne and death he would either deliuer through the vndeserued bountie of his mercie or els condemne through deserued and true iudgement CHAP. V. Of the causes of predestination ANd these things of the first question Let vs come to the second The materiall cause be men and the things that God hath decreed for them wherein the causes of predestination are demanded And the materiall cause surely men themselues are and those things that God decreed to doe for the predestinate as are grace faith good workes and perseuerance in goodnes c. in this present life and glorie in respect of the elect and punishment in respect of the reprobates in the life to come Further the definitions before alleaged doe shew the forme The finall cause The finall cause also both of election and reprobation is of Paul not obscurely declared when Rom. 9. he testifieth that God would shew his wrath and make knowne his power in the vessels of wrath formed to destruction but in the vessels prepared for mercie he would make knowne the riches of his glorie Whereunto tendeth that also of Pharao To this end haue I stirred thee vp that I might declare my power and that my name may be knowne in all the earth And of the elect Ephes 1. he saith He hath predestinated vs to be adopted for sonnes to the praise of his glorious grace Briefly the last end of election and reprobation is the glorie of God as the Wiseman teacheth Prou. 16. He hath made all things for himselfe euen the wicked against the euill day But he would make manifest specially his mercie in the saluation of the elect De bono perseuer cap. 12. and his wrath in the punishment of the rest and yet his goodnes and iustice in all Because as Augustine witnesseth It is good when due debt is rendered and it is iust The chiefe question is of the impulsiue cause of election and reprobation when debt is without any mans hinderance freelie forgiuen But the question chiefly in controuersie is of the impulsiue cause of election and reprobation which is referred to the kind of efficient causes whether any cause can be assigned which might moue God to chuse and refuse To the vnderstanding of which question wee must distinguish For the question may be taken either generally Two questions The first generall why he eelected some and reiected others why he hath elected some and reiected others or particularly of the election and reprobation of euery one why he hath elected these men and reprobated those As for example why he hath elected Iacob before Esau Moses before Pharao Peter before Iudas And of the first question wee must render a reason from the things that before haue been spoken of the end of predestination For the end either is considered as it is in the things themselues and as it followeth the action and so it is properly called an end or els as being comprehended in the minde and desire it moueth the doer and so it is counted the impulsiue cause Therefore seeing in them that shall be saued God hath set downe the manifestation of his mercy to be the last cause The manifestatiō of Gods mercie and iustice is the impulsiue cause and in thē that shal be damned the manifestation of his iustice and the end as far forth as it moueth to doing is to be takē for the efficient cause therefore this manifestation both of mercie and iustice that is of the goodnes and glory of God is after a sort the efficient cause both of electiō reprobatiō of some The second particular why this man before that No reason but the onely will of God can be giuen why this man is elected and that man is reprobated shewed by two similitudes But why he hath elected these men and reprobated those wee can alledge no other reason thereof than the meere most free and most gratious will and good pleasure of God As surely in the vniuersalitie of things there may be a reason assigned why God in the beginning created one part of the first matter being in it selfe wholly of one forme vnder the forme of fire another parte vnder the forme of earth namely that so there might be a diuersitie of kinds in things naturall But why this part hath
this forme that hath another forme it must necessarily depend doubtles vpon the simple will of the creator So also to vse another similitude from artificiall things if a man should gather many like and equall stones together and purpose to build with them a reason may easily be rendred in respect of the end why he setteth some stones in the top and some in the bottome To wit because it is requisit to the perfection of the house that there be both a foundation hauing stones belowe and a top or ridge of the wall hauing stones aboue But why among equall stones he layeth these in the toppe and those in the bottome there is no other reason but because it so pleaseth the workeman So wee must confesse also that the case is here alike and the Apostle expressely teacheth He hath mercy on whom he will and whom be wil he hardeneth And to the Eph. saith Cap. 1. that we are predestinated of him according to the good pleasure of his will Notably also the sonne of Sirach saith chap. 33. whom I mencioned before Why doth one daie excell another seeing all the light of daies proceedeth from the sunne By the Lords iudgement they be distinguished and he hath disposed the alteration of times and feasts Hee hath aduanced and consecrated some daies and other he hath put in the common order Likewise all men come of the earth and Adam was created of it but the Lord hath put a difference among them through his manifold knowledge and made their waies diuerse He hath prospered aduanced blessed some and made them neere vnto him but others he holdeth accursed and pulleth them downe As claie is in the potters hand so men are in the hand of God their creator to whom seuerally hee rendreth according to his owne iudgement These things are plaine and euident Yet because the matter is harde and handled to and fro in sundrie disputations of sound diuines and heretikes wee must entreate of it more at large CHAP. 6. Diuerse opinions are brought touching the cause of election and reprobation ANd first of all Origene Origenes his error of the forebeing of soules and of the cause of predestination in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are full of errors following the fables of the heathen philosophers Plato and Pythagoras dreamed that God in the beginning created onely spiritual creatures and those all equal and that afterward there followed a diuersitie and inequality of creatures according to the diuersity of merites For that some of these spirituall creatures through loue did cleaue to God more or lesse and according hereunto that there bee distinct orders of Angels but that other some turned from God and sinned more or lesse and according hereunto obtained diuerse states and sunke downe into noble or vnnoble bodies as bee the heauenly bodies and the bodies of deuils and men c. The first opinion So he fained that God before the creation of the world chose some to bee adopted in Christ and appointed others to perpetuall paines according to the good or euill workes of the soules that were created together and were in the heauenly Ierusalem euen before the making of the world Hier. in 1. ca. ad â—ob q. 10. ad Hedib Aug. â—ont 2. epist. Pelag. lib. 2. c. 6. Ierome Augustine Aquinas and others make mention of this fable But this foolish and vngodly dotage is now long agoe worthily hissed out of dores because whatsoeuer it bableth of the forebeing of soules and of their merites before the bodies and of the diuersitie that followed is contary to the Apostles saying concerning Iacob and Esau That when the children were not yet borne it was said The elder shall serue the yonger that the purpose of God which is according to election not of workes but of the caller might remaine stedfast Whereunto also pertaineth that Iob. 38 4.7 that is read in Iob. Where wast thou when I founded the earth when the bright starres praised me and all the sonnes of God shouted for ioy If Origenes tale were true Iob might haue answered I was reioycing among those sonnes of God Further as Hierome also vrgeth hee that saith that the soules were elected for their holynes contradicteth the Apostle testifying that we are elected hereunto that we should bee holie and without fault before God and not because wee were such Thomas Ephes 1. against the Gentils Lib. 2. cap. 44. largely confuteth that error The errors of the Pelagians The Pelagians followed who sprung vp in the daies of Augustine when now hee was a Bishop These men contended that men by the strength of nature or free will alone was able to keepe and fulfill the commaundements of the Lord euen without grace yet more hardly than if the helpe of grace should come And not that onely but also heaping vp one impiety vpon another and raging against grace did auoch that the grace of God was giuen according to mens merites By which vnthankefull speech against God and altogether iniurious vnto his free benefites whereby wee are deliuered they did in very deede take away grace because if of merites it is not now of grace But as for the cause of election and reprobation The 2. opinion that works foreseene are the cause of predestination confuted Rom. 11. they referred it to good or euill workes foreseene that euery one was predestinated of God either to life or to death as he had foreknowne that hee would liue either well or ill But contrarily Paul testifieth that election is of grace If it be of grace now not of workes otherwise grace were not grace But if of works now not of grace otherwise workes were not workes Moreouer it sufficiently appeareth that good works themselues are the effect of election therefore they cannot be the cause of it because one the same thing cannot be the cause and the effect of it selfe For as the Apostle teacheth we were chosen not because we were but hereunto that we should be holy and without fault before God through loue Good works be effects of grace Ephe 1. Phil. 2. And it is he that worketh in vs to will and to perfourme according to his good pleasure Grace therefore belongeth to the caller but good workes belgoneth consequently to him that receiueth grace not that they should bring forth grace but by grace should be brought forth A similitude of a wheele For the wheele doth not therefore runne well that it may be round but because it is round So no man therefore worketh well that he may receiue grace but because hee receiueth it therefore God did not foresee the good works of any man but such as he already determined with himselfe to giue him But the Catholike faith being long agoe defended against the Pelagians Epist eius ad Aug. tom 7. The errors of the Semipelagians The 3. opinioÌ„ of foreseene faith See Hilaries said Epistle Prospers also
to Aug. Tom. 7. their error being ouerthrowen by the sound Byshops specially by Augustine a notable defender of the faith as hee is worthily praysed of Hilarie certaine other sprung vp worthy and famous men in all studie of vertues sauing that the spirite of Pelagian impiety deceiued them and therefore called Semipelagians These mens declaration and profession was that all men sinned in Adams sinne and that none are saued by their workes but by the grace of God through regeneration yet notwithstanding that euery man hath so much of naturall grace left that he may attaine vnto that sauing grace by the helpe of the first grace if he wil. Therefore in respect of God that eternall life is prepared for all but in respect of free will that it is apprehended of them that shall beleeue in God willingly as of themselues and shall receiue the helpe of grace by the merite of faith Or els to speake more plainely They did defend against the Pelagians that a man is not able of himselfe to rise againe and to worke wel yet they supposed that euery one had in him a wil to rise againe which seeketh only after the phisition but can do nothing of it selfe and they said that no mans nature was so extinguished or depraued that it ought not or was not able to be willing to be healed and therefore that they obtained both increase of faith and also the whole effect of their holinesse by that merite whereby they haue beene willing and haue beleeued that they may be healed of their disease when the occasion of obtaining saluatioÌ„ is preached to them that are cast down and can neuer rise vp againe in their own strength Neuerthelesse they consented herein that no man had sufficient power of himselfe euen to begin a work much lesse to bring it to perfection For they distinguished between works and faith whereof they would haue if not the increase yet the beginning albeit slender to consist in the power of man that the beginning of saluation may bee beleeued to arise from him that is saued and not from him that saueth and that the will of a man should bee thought to procure for it selfe the helpe of Gods grace and not that grace should bee thought to subiect the will vnto it And this position being layd Marke these errors of the Semipelagians that all men haue a wil in them whereby they may either contemne or imbrace saluation offered they thought that the reason of such as are elected or reiected is soone giuen to wit that God before the creation of the world foreknew who would beleeue or who would abide or not abide in that faith that after should be holpen by his grace and according to this prescience that hee either chose such as would beleeue or els reprobated such as would not beleeue or at the least whom hee foreknewe that they would not perseuere Predestination defined by the Semipelagian at first Whereupon predestination was no other thing with these men than Gods purpose of electing such as would beleeue in time to come This was the opinion of the Semipelagians of these weightie articles namely of free will of grace and predestination And Augustine himselfe was of the same opinion in the beginning before he was a Bishop as it appeareth in his booke of expositions vpon the epistle to the Romans and in Hilaries epistle to Augustine His words are Augustine was a Semipelagian at first which also those remnants of the Pelagian prauitie obiected to be their opinion that God in his foreknowledge did elect them that would beleeue and condemne vnbeleeuers neither choosing the one for their works nor damning the other for their works but granting to their faith to doe well and hardening the impietie of others to doe euill And againe God surely in his prescience chooseth not any mans works which he freely giueth but yet he chooseth faith in his prescience that whom he foreknew would beleeue him he hath chosen c. These things said Augustine at that time In like maner many other learned meÌ„ erred being not acquainted with the Pelagian heresie that was not as yet sprung vp and being careles without an enemie De doctr Christ lib. 3. cap. 33. as else where Augustine speaketh of Ticonius Hereupon also the Commentaries vpon the Romans that are read in the Tomes of Hierome haue it written that Iacob and Esau before they were borne were separated before God by the merite of faith Also I will haue mercie vpon him So was Ierome Chrysostome and Erasmus Dial. 3. infint whom I foreknew was able to deserue mercie And Hierome himselfe to Hedibia quaest 10. seemeth to incline thereto saying that not men themselues but their wills were elected Albeit Hierome was of a better iudgement in his writings against the Pelagians wherein he speaketh very honorably of Augustine and testifieth that he resteth himselfe in his disputations against the Pelagians But Chrysostome in his exposition vpon the ninth to the Romans plainely writeth that God as he foresaw euery one to be worthie or vnworthie of his grace so either elected or reiected them In Dâ—â—tribe Hyperaspiste Among the new writers Erasmus maintaineth the same opinion Neither do they seeme to be far from the same who write in these manie words that faith is the cause of election and yet they will not be Pelagians Coll. â—omp fol. 5â—8 Let them bee then Semipelagians Such also is that that another of the same stampe writeth Huber thes 786. sequen That God foreknowing from euerlasting who would receiue grace and continue and who not put this supposition or condition vnder his election that whosoeuer beleeue in Christ should be saued What I pray differeth this opinion from the definition of the Semipelagians saying that Predestination or election is the purpose of electing those that would beleeue Or els Note if they think that herein they are farre from them because they acknowledge that faith is the worke not of nature but of the holy Ghost doe they not perceiue that they tye the knot faster and not loose it For this is the question why a liuely and constant faith to saluation is from God inspired into some and not into others But to the point Whether the foreknowledge of workes or of faith bee set downe to be the cause of election it is an error vnsufferable For euidently we are taught in the sacred Scriptures that not onely good workes Grace alone is the cause of faith and good works but also faith it selfe from whence all righteousnes beginneth and euen the beginning of faith and the will or desire to beleeue are of meere grace and not as of vs. As it is written What hast thou that thou hast not receiued If thou hast receiued why dost thou boast as though thou hadst not receiued Againe Without maye can doe nothing saith the trueth 1. Cor. 4. Ioh. 15. Phil. 1. And plainly
the Iewes The scope of the ninth chapter to the Romanes wherewith in that age the minds of many meÌ„ were greatly tempted as though Gods word either should fayle and the promise be made frustrate or else Iesus of Nazareth should not be the Sauiour promised of God for one of these twaine seemed to follow because the couenants seruice of God and promises belonged to the Israelites at large sheweth that the elect onely to wit the sonnes of the promise and not of the flesh indifferently from among the Iewes and Gentils are the true seed of Abraham and the true Israelites to whom the promised blessing and saluation in Christ do appertaine And so the Apostle entreth into the ample and profound doctrine of predestination wherein that wee may speake of the matter now in hand omitting other thing he plainely teacheth as touching the cause of predestination that God considering that he is most free electeth whome hee will of meere grace and reprobateth whom hee will in the iust albeit secret counsell of his owne will Iacob 8. Esau 1. He teacheth this by the example of Iacob and Esau of whom the one was prefered before the other by the meere fauour of God because when as they were both equall in all things being conceaued of one copulation the children as yet vnborne wheÌ„ they had done neither good nor euill an oracle was giuen vnto their mother Rebecca The elder shall serue the yonger Therefore election is not of workes but of grace And in vaine shall a man flee here vnto the cauill of foreseeing of some good in Iacob because Paul would remoue all difference from those two bretheren that wee might throughly vnderstand them to bee alike in respect of themselues 2. The Apostle expresselie bringeth backe the cause of the difference betweene Iacob and Esau and by their example in generall between the elect reprobates vnto the purpose and good pleasure of God whereby surely hee elected and reiected whom he would and because he so would Rom. 9.11 For this purpose of God is according to his election 3. The Apostle to make it more plaine addeth Not of workes but of the caller Which wordes some conster with that that goeth before that it may be a description of election free and not of works other referre them to the verbe following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said which reading Augustine followeth ad Laur. cap. 98. whatsoeuer it be it appeareth that election and vocation which is the effect thereof is of grace and â—ot of workes And simply hee remooueth whatsoeuer respect of workes so that without anie merites of good or euill workes God loueth one and hateth the other For if he would that the future either good workes of the one or the euill workes of the other which God foresaw should be meant he would not say not of workes but he would say of future workes and thus hee would haue answered that question as Augustine noteth Enchir. ad Laur. cap. 98. and ad Simplic lib. 1. quaest â— 4. That prophetical speech teÌ„deth hereunto Iacob I haue loued and Esau I haue hated Therefore Gods election discerneth betweene the elect and reprobates And that consisteth herein saith Iohn not that we loued him but that he loued vs. 1. Ioh. 4. Neither is this anie obstacle that we knowe that God loueth all his workes and hateth not anie thing that he hath made because as it is said also before there be degrees of the loue of God and because he willeth not to all men this benefit which is eternall life therefore it is said that he loueth some Wisd 11. and hateth some 5. The same thing appeareth by his preuention Is there vnrighteousnes then with God For this question should haue no place at all vnles it were the Apostles meaning that election surely is not of anie workes done or to be done but of the alone good pleasure of God Aug. ad â—awâ— cap. 38. For if anie man be elected or reprobated of God as he foresaâ— that a man would vse wellâ— or ill his free wil humaine reason it selfe wil confesse that this is most equall But because it heareth where all things be alike that yet God according to his owne will chooseth one and refuseth another and so to them that are equall giueth vnequall things from hence ariseth that raging of mans reason against the righteousnes of God 6. Vnles it were thus the Apostle answering the obiection alleaged would not reiect it with indignation saying God forbid but thus he would or might answer the question that God destinating euery one to punishment or rewarde according to his merits at the least foreseene cannot bee thought vniust This had been a most plaine and easie defence of Gods iustice 7. He vseth a farre other answere whereby hee seemeth not so much to dissolue as to binde fast and confirme the question when he saith He said to Moses I will haue mercy on whom I wil haue mercie and I will haue compassion on whom I will haue compassion By which sentence we are taught that God albeit in a generall speech he withdraweth his mercie from none yet according to a certaine manner of mercie he hath appoynted to haue mercie vpon some and not vpon others and that therefore because it so pleaseth him for so when we would signifie a certaine free power we are wont to say I will doe that I will doe 8. From whence also the Apostle thus out of that oracle inferreth Therefore it is not in him that runneth nor in him that willeth but in God that sheweth mercie But if the beginning of saluation were of ourselues as they imagine that auouch that election commeth of our good workes or good will foreseene then surely it were in him that willeth and in him that runneth contrarie to the Apostles saying Neither is it any thing worth that some Semipelagian may say that grace helpeth the will being weake to accomplish that which is good yet prone thereunto and therefore it is saide It is not in the willer nor runner but in God shewing mercie as though it were saide The onely will of man is not sufficient if there be not also the mercie of God for we answere with Augustine if Enchir. ad Laur. cap. 32. ad Simpl. lib. 1. because the onely will of man doth not accomplish saluation it is well saide It is not in man that willeth but in God shewing mercie euen on the other side if the mercie of God alone doth not accomplish it it should be well said It is not in God shewing mercie but in man that willeth which godly eares cannot abide It remaineth then that for this cause it is said it is not in man that willeth and runneth An excellent saying that the whole may bee giuen to God who both prepareth mans good will that is to be holpen and doth helpe it being prepared For as it is written His mercie preuenteth vs
whole carnall Israel being separated from other people Generall was consecrated to bee the peculiar people of God of which election we reade Deut. 7. and elsewhere often For he vouchsafed all the Israelites alike the same testimonies of his grace to wit his word and Sacraments The other a speciall and secret election included in the generall Speciall when God of his meere grace according to the hidden counsell of his will chuseth for himselfe and reserueth to saluation whom pleaseth him out of the number of the children of Israel that was as the sand of the sea These things are plaine by the order of Pauls discourse and by the distinction set downe in the beginning to wit of the children of the flesh and of the promise For all saith he that be of our father Israel are not Israelites neither are all therefore sonnes because they are the seede of Abraham but in Isaac shall thy seede be called that is they that are the children of the flesh are not the children of God but they that are the sonnes of promise are counted for the seede He calleth them the children of the flesh The sonnes of the flesh that come of Abraham according to the succession of the flesh who had already an excellent prerogatiue aboue other people tribes for the grace of the couenant among that people Children of promise But hee calleth them the children of promise who were freely giuen to Abraham by promise and faith in whom a farre more excellent dignitie and grace of God did raigne and florish And such truly are of the Iewes and Gentiles but now we speake peculiarly of the Iewes Obiection But this spirituall election seemeth cannot bee proued by testimonies touching the generall election of Israel and the generall reiection of the Ismaelites Idumeans and other nations Answere 1 Answere It may truly albeit not the same way so that we may without any difference take the one for the other But thus proceedeth the Apostles reason Seeing by a free promise Isaac was preferred before Ismael and Iacob before Esau that from them a chosen issue of Abraham might flow and Gods Church in the earth and that Ismael Esau might seuerally haue their nation also but a stranger frō the Church It is no marueile if God out of Israel chuse vnto himselfe at his pleasure such as he thought good to saue Answere 2 Againe some answere albeit the propheticall testimonies be properly to bee vnderstood of the posteritie of Iacob and Esau after the foresaid maner yet it is not amisse if in the very persons also of Iacob and Esau as in the heads of this double posteritie wee say that an example of particular both election and also reprobation was set forth Certainly Augustine a writer of an exquisite iudgement and greatly busied in this matter thinketh that Esau was reiected from the grace of saluation whereunto Iacob was elected His words are Esau had not the mercie Ad Simpl. lib. 1. through which Iacob was made good that he also by it might be good And by and by This mercie was withdrawne from Esau saith he that he should not so bee called that he should bee inspired with faith in his calling and beleeuing might worke well What doth not the author to the Hebrewes very confidently seeme to censure Esau But it is nothing materiall scrupulously to search out whether hee were saued or perished seeing the trueth of predestination euen without this may be defended CHAP. X. Other proofes of free election THese things being thus set downe to auoide the subtile arguing of the aduersaries let vs proceede to other testimonies of the Scriptures wherein is proued the free election of such as shall be saued according to the most free wil of the chuser Rom. 11. there is a most manifest place The Apostle saith The 1. place Rom. 11. That God did not cast away his people whom he foreknew that is predestinated for difference sake from the carnall Israel which also was the people of God by outward calling For that absurditie seemed to follow if the Iewes should bee cast away for vnbeleefe that God seemed to renounce his owne people Here Paul distinguisheth betweene the people of God called A foreknowne people and elected or as he himselfe calleth them foreknowne meaning the knowledge which is ioyned with approbation according to which they are called foreknowne whom God receiueth whom he hath separated as his own to be saued from other multitudes of men Otherwise if the phrase should bee meant of bare knowledge that restraint were in vaine seeing euen such as shall be damned cannot auoide the knowledge of God And that hee might shew whom he calleth foreknowne he added by the example of the times of Elias that among the vnbeleeuing and obstinate people there was a reseruation made according to election And by and by hee saith Israel obtained not that which hee sought for but the election obtained it and the rest were hardened Therefore in this election and in that reseruation which is made by the election of grace hee would haue a people to be meant whom therfore God had not cast away because he foreknew them De bono perseuer cap. 18. as Augustine at large expoundeth But what saith he further of that election what cause thereof doth he assigne beside the meere grace of the chuser For he saith So at this time also there is a reseruation made according to the electiō of grace that is free election after the Hebrew phrase And if it be of grace it is not now of workes els grace is no grace if of works it is not now of grace els worke were no worke Nothing could bee spoken more roundly to exclude all respect of workes in men There followeth now a notable place to the Ephe. 1. Blessed be God the father of our Lord Iesu Christ The 2. place Ephes 1. who hath blessed vs with euery blessing in the heauens in Christ as he chose vs in him before the foundations of the world were laid that wee should be holy and without fault before him through loue Who hath predestinated vs to be adopted for sonnes through Christ Iesu in himselfe according to the good pleasure of his will to the praise of his glorious grace whereby he hath freely accepted vs in that his beloued First of all it is manifest that nothing can be set downe as the cause of predestination that is the effect of predestination no not surely as it is in the foreknowledge of God But Paul witnesseth that whatsoeuer will or good worke is in man is the effect of predestination For hee chose vs not because either we were or would in time to come be holie but that we should be holy and without spot before him Therefore no good thing in man although it should bee meant as it is in the foreknowledge of God can be the cause of predestination or election to life eternall
Beside this argument which is the principall out of this place there be others also Let the second argument then be from thence that the Apostle testifieth that we are elected in Christ They that are chosen in Christ are chosen doubtles not of their works or for any respect of their worthines properly For so they should be said to be elected in themselues and not in Christ Thirdly we are elected being not as yet borne yea before the creation of the world wheÌ„ we had done neither any good nor euill Neither can that shift haue any place touching the foreseeing of some good in vs because as I also aboue mentioned and the precedent words of the Apostle did confirme no good could be foreseene in vs but what was prepared of God by the grace of predestination Fourthly the last end of our election is the acknowledging and setting forth of the glorious grace of God by which he doth freely make vs acceptable vnto himselfe in that his beloued But this end God could not obtaine vnlesse election were euery way free For wittily and truly saith Augustine It is not grace any way A fine saying if it bee not freely bestowed euerie way Fiftly Paul expressely assigneth the cause of our predestination when he saith He hath predestinated vs according to his good pleasure he doth not say according to the purpose of our will as though God did respect our future good works or the consent of our will vnto his offered grace or else the good vse of our freewill or such like thing in ourselues The Greeke words are very significant Why God chuseth this man and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore to such as aske the question why hath God chosen these men and not those the answere is most true and good because it so pleased him As Christ alleadgeth no other cause of the Gospell hid from the wise and reuealed to babes but the good pleasure of the father And surely if we diligently consider in the Scriptures what things are taught of the cause of predestination we shall see them come for the most part to these heads namely To the good pleasure and will of God which two words are ioyned together Eph. 1. To his purpose that is according to election Ro. 9. To his power also as the Apostle saith Hath not the potter power Lastly vnto the mercie and loue of God when he saith It is not in him that willeth nor in him that runneth but in God shewing mercie And Iacob I haue loued but Esau I haue hated But concerning workes done or to bee done the Scripture speaketh not a word in this matter but alwaies to exclude them as from vocation and iustification so also from election Furthermore hitherto tendeth that which the Lord saith The 3. place Ioh. 15. Ioh. 15. Ye haue not chosen me but I haue chosen you And we had chosen him if according to our faith or good will election had bin If we should be chosen of God saith Augustine De praedest sanct cap. â—3 because he foresaw that we would beleeue and not that he himselfe would make vs faithfull doubtles we our selues should first chuse him by beleeuing in him that wee might deserue to bee chosen of him He taketh away this altogether who saith Ye haue not chosen me but I you CHAP. XI Of the cause of reprobation IT sufficiently then appeareth by so many proofes alleaged that God elected his Saints in Christ vnto eternall life not for any workes or through foreseeing of their faith but according to the purpose of his own will of meere grace which doth not finde Aug. hom in Io. 38 epist 106 but make them to be elected as the ancient saying is And albeit wee seeme with the same labour not obscurely to haue touched what must bee held concerning the cause of reprobation yet to make the matter more cleere wee thinke good seuerally to declare The cause of reprobation is the will and good pleasure of God and not foreseene vnbeleefe or sinnes that the cause of reprobation consisteth not in the future vnbeleefe of the reprobates or other sinnes which God foresaw but in the will of God himselfe chusing whom he pleaseth and reprobating whom hee pleaseth by his will which is surely remote from our senses yet most right and to bee adored rather than curiously searched into The 1. reason Rom. 8. Ephes 2. For if sinnes were the cause of reprobation wee had all been reprobates seeing all of vs are vnder sinne the children of wrath and eternall death that such election should adopt as abdication doth refuse And albeit the grace of the Mediatour bee offered vs in the Gospell yet it is Gods gift that we begin to haue faith and doe hold it vnto the end For what hast thou that thou hast not receiued 1. Cor. 4. Why then is this mercie withdrawne from the reprobates Marke this Aug. ad Simpl. lib. 1. that faith is not inspired into them Is it because they will not No. For so on the contrary the elect should therefore beleeue because they are willing and so God should not giue them faith but they by being willing should bestow it on themselues and should haue some thing that they had not receiued The 2. reason Further if wee should consider reprobation to slow from vnbeleefe or from malice foreseene it wil necessarily follow that election dependeth on faith or workes foreseene This reason is Augustines but that he speaketh particularly of Iacob and Esau If saith he we graunt Aug. ad Simpl. lib. 1. that Esau was not hated but for the desert of vnrighteousnes it followeth that Iacob was loued for the merit of righteousnes Againe If because God foresaw the future euill workes of Esau therefore he predestinated him to serue his yonger brother euen God predestinated Iacob therefore that his elder brother should serue him because he foresaw his future good workes Paul doth alike speake of both The 3. reason While the children were yet vnborne when they had done neither good nor euill that the purpose of God might stand sure according to election not of workes but of the caller it was said The elder shall serue the yonger These words Augustine weighing expressely writeth in the foresaid place that Esau was reiected for no desert because both he was vnborne and also had done nothing no not in the foreknowledge of his future euill will because so Iacob also had been approued by the foreknowledge of his future good will and in vaine it should bee said Not of workes The same things he writeth ad Laur. cap. 98. The obiection that the Apostle moueth The 4. reason Rom. 9. Is there therefore vnrighteousnes with God and the answere to that obiection and also the parable of the potter of his owne power and will making vessels to honour and vessels to dishonour fully confirme our opinion that as wee can assigne no other
no cause to alleage beside the alone and that free and iust wil of God Thâ— very thing is meant by the distinction that some make The decree of predestination and the execution of that decree betweene the decree of predestination whereof there is no cause but the will of God and the execution of the decree the cause whereof be the sins of such as shal be damned From the meaning of which distinction that which Thomas writeth doth not disagree Expos in 9. ad Rom. That the prescience of sinnes may be called some reason of reprobation in respect of the punishment which is prepared for the reprobates to wit in as much as God purposeth to punish the wicked for sins which they haue of thâ—selues and not of God Ecâ—â—us in Chrysopass And according to Richard as Eckius reporteth The merites of men are the reason of reprobation in * Quantum ad connotatum respect of that which is notorious which is temporall bardening and future damnation but saith he there is no reason to wit in man of the preordination vnto that damnation Caluin respecting the same thing Comment in â— ad Rom. graunteth that the next cause of reprobation is that wee are all accursed in Adam by natiue corruption which is dispersed throughout all mankind which is sufficient vnto damnation As Esau saith hee was worthily reiected because naturally hee was the child of wrath yet Paul auoucheth that without respect of anie fault or vice his condition was worse than his brothers that we may learne to rest in the naked and simple good pleasure of God What neede many wordes whom God hath reprobated therefore he hath reprobated because he would But he hath reprobated that is foreordained to inflict iust punishment for sinne As Augustine also is rightly vnderstood when he saith Cont. duas epist Pela li. 1. c. 20. that God maketh some vessels of wrath according to merite for naturally we are all the children of wrath others vessels of mercie according to grace CHAP. XII A confutation of certaine obiections against the expounded doctrine of the cause of Election and Reprobation BVt the greatnes of the question which wee handle troubleth the senses of men that too proudly reason of the wil of God whereby it commeth to passe that many obiect manie things against this height of the diuine mercy and iudgement whereby when there is no diuersity nor difference of merites among men themselues one is predestinated that he might be seuered and chosen out of the masse of perdition and be made a vessell for honor and another is reprobated to be a vessell for dishonor First the very name of Election seemeth to be against it For Obiection 1 Election specially is made in respect of some qualitie whereby one excelleth or seemeth to excell another So wee are went in chusing to prefere faire things before ill fauoured sit things before vnfit and more profitable things before such as bee lesse profitable Therefore it seemeth that we must say that God also respected something in the elect for which cause hee preferred them before others Esay 55. Answere Answere The thoughts of God are not as the thoughts of men neither his waies as our waies saith the Lord. Wee men are wont to chuse after the aforesaid maner Election and loue in God is faire otherwise than in men but election and loue are farre otherwise in God than in men For the will of man is moued to loue by beholding of some good in the thing loued in respect of some good as it is said true or els in appearance it prefereth the thing it chuseth before another and counteth it deare But the will of God is the cause of al goodnes in the creature and therefore God loueth man not for any good thing that he can chuse in him What it is to loue but rather because he loueth him therfore in chusing he preferreth him before others to wit by willing that good to him which hee willeth not to another For to loue is to will good to a man Obiection 2 Secondly the Apostle saith 2. Timothie 2. In a great house there be not onely vessels of gold and siluer but also of wood and earth and some surely to honour others to dishonour If therefore a man shall purge himselfe from these things hee hall bee a vessell for honour sanctified and fit for the Lords vse c. Therefore that we may bee vessels for honour or dishonor elect or reprobates it dependeth on our selues Answere But doubtles they that abuse this place must needes first with Sophysters and the enemies of grace also maintaine that the clensing of a man consisteth in the strength of free will For as long as it is the benefite of grace it abideth to be the effect of election whereby vessels for honour are made and by no meanes can be the cause of it Further the consequence is denied because in that place he handleth not the cause of predestination as Ro. 9. but onely a marke is taught whereby we may know the elect and the Saints which is a sincere and constant confession of Gods name The true sense of the Apostles words before and a studie of righteousnes For the Apostle preuenteth the offence that might arise of the Apostacy of Hymeneus and Philetus men of great worth as they had been estemed and sheweth to the comfort of the faithfull that the elect cannot perish but that they bee knowne to God and not to vs vnlesse it be by the effects and by that that followeth as wee speake according to the rule Let euery one that calleth vpon the name of the Lord depart from iniquitie Therefore it is our part to perseuer in a true confession to imbrace righteousnes and not to ioyne with the teachers of errors and other wicked men that we may be that is in very deede may testifie that wee are the vessels of honour We are commanded 2. Peter 1. The 3. obiection to make our calling and election sure to wit by good workes as some Greeke and Latine copies haue it added and the sense of it selfe requireth it The argument will be such as this is That is the cause of election whereby it is made strong and sure But election is made sure by good workes Therefore good workes are the cause of Election Answere It is answered in respect of God election is firme in it selfe or in the purpose of God the chuser 2. Tim. 2. Rom. 9. because as the Apostle witnesseth the foundation of God standeth sure and his purpose according to electioÌ„ abideth not of works but of the caller But in respect of vs election is made sure by good works as by the effects For because we be elected that we may be holy and blamelesse not without cause is holinesse of life accounted the triall and declaration of election And this is the meaning of Peters wordes From whence an answere
him CHAP. XIII A wicked eye without cause suspecteth God of vniustice Obiection THat obiection now followeth which arising from the rashnes that I may not say the impietie of humaine reason greatly troubleth the mindes of the simple And that is that the wicked eye of mans wit suspecteth God of iniquitie if without any merites of good or euill men he chuse one The reasons of the obiection and refuse another of his meere will for it seemeth vniust in distributions if wee distribute vnequally to them that be equall But men if we set aside the difference of merits are equall Therefore if without difference of merites God doth vnequally distribute chusing one and refusing another it seemeth that there is vnrighteousnes with him Further how shall we defende the righteousnes of God if of his meere will he hath predestinated so many thousands of men not moued with any merite or worke of theirs vnto eternall torments This seemeth vniust cruell and intollerable to iudge of God and herewith so many and great men in so many ages haue been offended and who would not be offended saith Luther De ser arbit Answere to the first reason of the obiection when he had largely answered this very obiection Concerning inequalitie already before I haue answered that it appertaineth to iustice in those things that be distributed of duty that vnequall things be not distributed to them that be equall but not in those things which a man of his owne accord and of fauour distributeth without any iniurie of another As that householder reproued them that murmured Friend I doe thee no wrong take that thine is and goe thy way I will giue to this last as vnto thee May I not doe what I will with mine owne Is thine eye euill because I am good Let them therefore learne to restraine that wicked eye who murmur against God as vniust and an acceptor of persons Obiection But say they it is an vniust thing that in one and the same euill cause one man is deliuered and another punished because it is a iust thing that both be punished Answere Yea both are iust whether the creditor require his debte or forgiue his debter so it be without defrauding any man but it is vniust onely to require that which is not due August epist. 105. Therefore Let vs as Augustine godly aduiseth vs giue thankes to our Sauiour seeing that we see not that rendred vnto vs that we knowe in the damnation of thē that are like vs to haue bin also due vnto vs. Neither let vs be vnthankefull De bono perseuer cap. 8. that our mercifull God according to his good pleasure to the praise of his glorious grace hath freed so many from so deserued destruction that if hee should deliuer none from thence yet he should not be vniust Answer to the second reason Further as for the multitude of such as perish I answere that neither in respect of them is there any vnrighteousnes in God For on whom there is no mercie shewed Enchirid. ad Laur. cap. 99. them God iudgeth he dealeth not vniustly with them And as vndeserued grace is giuen to such as are freed so no other but due punishment is rendred to them that are damned that neither they can boast themselues to bee worthie nor these complaine that they are vnworthie Epist 105. For because the whole lumpe is worthily condemned iustice rendereth due dishonour and grace bestoweth due honour not through the prerogatiue of desert nor by necessitie of destinie nor by rash fortune but through the depth of the riches of the wisedome and knowledge of God De bono perseu cap. 8. epist 106. If therefore Gods goodnes bee vnderstood in forgiuing debt and his equitie in requiring it there is no way iniquitie found in God He commendeth mercie that is set free and he that is punished blameth not iudgement Do praedest grat cap. vlt. I will say somewhat more with Augustine If mankinde that at the first was created of nothing should be borne without the due originall of death and sinne yet the omnipotent creator would for euer condemne some of them to destruction who could say to the Almightie Creator why hast thou done thus For he that freely gaue them their being when they were not had power to appoint to what end they should be Neither could the rest say why should Gods will vary all mens merits being alike because the potter hath power of the clay But now seeing iust punishment is rendered to such as shall be damned and vndeserued grace is bestowed vpon such as bee saued what man forgetting mans condition may discusse the secrets of Gods minde Obiection But some man will say Why will he in the same matter punish me rather then him or free him rather than me Answere I answere that it is in Gods will and not in ours as it is not in their will that bee debters but in his to whom a debt is due that he either requireth Ad Simpl. lib. 1. q. 2. or forgiueth the debt Hereupon Augustine In Adam we all die and we are one lumpe of sin owing punishment to the diuine and high iustice which whether it bee exacted or pardoned there is no vnrighteousnesse And it is an arrogant part in debters to iudge of whom it is to be required and to whom it is to bee remitted It belongeth to God to require it of whom it pleaseth him and to forgiue it to whom it pleaseth him who doth not require that which is not due neither forgiueth that which is none of his The same writer elsewhere Epist 105. Why God doth thus to one man and otherwise to another his waies are vnsearchable and his iudgements past finding out the great depth whereof we ought rather to reuerence than curiously to search out that wee may escape a dangerous downfall Therefore repressing the impudencie of this question let vs say with the Apostle Rom. 11. O the depth of the wisedome and knowledge of God how vnsearchable are his iudgements How the mouthes of wicked men must be stopped about this doctrine and his waies past finding out Also O man who art thou that reasonest with God Doth the pot say to the potter why hast thou made me thus Hath not the potter power ouer the clay Neither let it grieue vs thus to stop the mouthes of exclaimers For if they be not ashamed to gainsay not vs but Paul why should it irke vs to tell them this againe and againe that the Apostle hath said De verbis Apost serm 20. Augustine notably following the Apostle saith Thou man expectest from me an answere and I am a man Therefore let vs both heare him that saith O man who art thou Better is faithfull ignorance than vndiscreet knowledge Seeke for deserts thou shalt finde nothing but punishment O height Peter denieth the theefe beleeueth Marke this notable saying O the depth Seekest
things he ought to do hope for So according to their opinion that should only be the calling of God which is outwardly made by the word As though hee did discerne such as heare the Gospell from such as beare not and not rather the beleeuers froÌ„ such as beleeue not who said No man commeth vnto me vnlesse it bee giuen him of the father And in many places the Scripture teacheth that faith and conuersion what good worke soeuer we haue flowe from God Lament 5. Turne vs vnto thee O Lord and we shall be turned saith Ieremie Ierem. 31. Eze. 36. And it is promised in the Prophetes that the time shall come when God will write his law in their heartes and giue them a newe hart a fleshy hart and take away their stony that he will put a new spirit and the feare of him in their hartes and make vs to walke in his precepts In the Gospell also the Lord speaking of the fruit of righteousnes testifieth that we be able to do nothing without him Ioh. 15. Again ye haue not chosen me but I haue chosen you and I haue appointed you to bring forth fruite and that your fruite should remaine 1. Cor. 4. And Paul saith what hast thou that thou hast not receiued If thou hast receiued why doest thou boast as though thou hadst not receiued And expressely the same man affirmeth that repentance is the gift of God 2. Tim. 2. Gal. 5. Ephes 5. As he also reckoneth faith and all good workes to be the fruits of the spirit He testifieth also that we are created in Christ Iesus vnto good workes which God hath prepared that we should be exercised in them Ephes 1. And to take away all doubt he plainely writeth that we are elected before the foundations of the world were laid that we should be holy and blameles Therefore also the Church praieth both for Infidels and such as resist the doctrine of the Gospell that they may be conuerted vnto God also for the faithfull that they may grow in saith and perseuer therein For the things that he hath commanded to be done would not be requested of God except it were his free gifte that they were done The 2. error of the Semipelagians Other men albeit they confesse that good works and faith also according to the growth of it bee of God yet they will haue the beginning of faith to come of vs as if faith were not giuen vs of God but onely increased of him in vs by the merit of our beliefe or of our good wil and so the good will of a man should bee the cause of Gods grace and not grace the cause of our will This opinion Prosper and Hilarie attribute to the Semipelagians Epist. ad Aug. Tom. 7. or the reliques as they cal them of the Pelagian heresie And Augustine himselfe was sometime in this error as when he saith I hat we beleeue it is ours but that we do good Expos ad Rom. it is his who giues to the faithfull the holie Ghost And a little after To beleeue and to be willing is ours but to giue to the beleeuers and willers power to worke well by the holy Ghost that is Gods But he acknowledged afterward this error Lib. 1. cap. 23. passim lib. de praedest sanct and amended it in his retractions and elsewhere where he sheweth at large that not onely faith increased but also begunne in vs is Gods gift the grace of the caller preuenting our wil that we may be willing according to the sayings who first gaue to him he shal recompence him because of him Rom. 1â— Paul 1. and through him and in him are all things To you it is giuen not onely to beleeue in him but also to suffer for his sake He saith simplie to beleeue not more perfectly to beleeue Rom. 12. Like as that is to the Ro. God hath distributed to euery one a measure of faith Also to the Ephe. Yee are saued by grace through faith Ephes 2. and this is not of your selues it is the gift of God that is eueÌ„ that which I said through faith is not of our selues but is the gift of God The same Apostle saith we are not fit to thinke any thing 2. Cor. 3. as of our selues then not so much as to beleeue because to beleeue is nothing els than to thinke with assente To beleeue what it is Also chap. 4. of the 1. Epistle What hâ—st thou that thou hast not receiued and if thou hast receiued why doest thou brag Phil. 2. as though thou hadst not receiued Expressely also it is said of the will that God worketh in vs both to will and to performe of his good will his doubtles and not ours Therefore it remaineth firme that the will is preuented of God and that from him it is in â—â—â—led into vs that we doe beleeue Obiection But thou wilt say Gods giftes are giuen to such as pray and prayer presupposeth faith Therefore man of himselfe bringeth faith at the least the beginning of it that he may be capable of grace and the giftes of God Answere But the Maior is particular seeing God giueth some things euen to them that pray not as the beginning of faith other things no otherwise than by prayer And thus Augustine answereth this doubt chap. 16. de bono perseu alijs locis The 2. error of the Papists works of preparation Thirdly there be inuented of certaine men works I know not what morally good whereby a man before faith and repentance prepareth himselfe to grace yea deserueth grace de congruo of conueniencie as they speake And that would they prooue by the example of Cornelius who was endued with the knowledge of Christ while the Lorde respected his prayers and almes By these mens opinion that wicked sentence is maintained Aug. de praedest sanct cap 2. con 2. ep Pelag. lib. 1. cap. 19. which Pelagius himselfe in his episcopall iudgement in Palestine condemned albeit with an hypocriticall heart to wit that the grace of God is giuen according to our deserts Beside when the Apostle saith who hath seuered thee What hast thou that thou hast not receiued by these mens opinion I may say my worke doeth seuer me my endeuour Ephe 2. Heb. 11. and merite What that the scripture teacheth that we are all dead in offences sinnes before faith that without this it is impossible that we or our workes should please God Tell me I pray what good will had Paul and not rather a great wicked wil that breathing forth slaughter went forward destroying Christians in the horrible blindenesse of his minde By what merites of his will by what preparation of works did God conuert him from these euils to faith In like maner how many enemies of Christ dayly are drawen of a suddaine by the secert grace of God to Christ Lastly the
among other things these he mentioneth Rom. 1. Therefore that is for a recompence of their error God gaue them vp into shamefull affections and into a rebate mind to do the things that were not conuenient being full of all vnrighteousnes fornication wickednes coueteousnes c. 2. Thess 2. Because they receiued not the loue of the truth that they might be saued God sent vnto them a strong force of error that they might beleeue a lye Isa 19. God hath cast among them the spirite of error and they haue seduced Egipt And chapter 63. why hast thou made vs O Lord to erre from thy waies hast thou hardened our hearts that we should not feare thee 1. King 22. By Gods commaundement and in his iudgement a lying spirite went forth to seduce Achab by the false Prophets He doth these things after a wonderfull and vnspeakeable maner Augustine saith Augustine who knoweth how to worke his iust iudgements not onely in the bodies but also in the harts of men who maketh not euill wills but vseth them as he will seeing he cannot will any thing vniustly Cypr ser de â—rat dom in 5 petit Cyprian also vpon the petitioÌ„ Lead vs not into teÌ„ptation or as he readeth Suffer vs not to be lead c. writeth that the aduersarie can do nothing against vs vnles God before hath permitted him The diuell hath power against vs in two respects and thence is power giuen him and that that euill one hath power against vs in two respects either to punishment when we haue sinned or els to glory when wee are tryed Which thing in so many wordes welneere our Augustine expresseth De serm Dom. in monte lib. 2. Temptations saith he are made by Sathan not by his authority but by Gods sufferance either to punish men for their sins or els to proue and exercise them of Gods mercy Therefore by all these proofes a man may after a sorte perceiue Gods hardening is not only permission but also the operation of his wrath that hardening when in the Scriptures it is attributed to God signifieth not onely permission but also the operation of Gods wrath for that I may say nothing of outward things which make to the induration of reprobates the deuill himselfe who worketh mightily in the children of disobedience is so in the power of God that he doth nothing but at his commaundement God is the reuenger and not the author of sinne And this is diligently to bee marked that whether by forsaking or by any other waie that maÌ„ can shew or not shewe God who is most highly good and vnspeakeably iust doth exercise such kind of iudgements he is not the author but the reuenger of crimes while he punisheth one sin with another For we seeke for the merite of mercie saith Augustine and we find it not Ad Sixtum Epist 105. because there is none least grace should bee made of none effect if it be not giuen freely but rendred for deserts But we seeke for the merite of hardening and we find it For for good cause the whole lumpe of sin is condemned from the first beginning of it Rom. 5. and as age increaseth so wickednes thereupon groweth through a mans owne will and thereupon also damnation Therefore the Scriptures rehearse deliuering vp into euil lustes and efficacie of error and such like as the scourges of Gods wrath and the iust recompence of reward Obiection But God worketh thou saist hardnes of heart But hardnes of heart is sin for what is it els than to resist the commaundement of God as Stephen cast the Iewes in the teeth Therefore God worketh sin Answere 1 Answere First God worketh not hardnes of hart as hath been said by instilling malice but by forsaking and deliuering vp to the lusts of the hart to the deuil himselfe Answere 2 Secondly Contra Iul. pel lib. 5. cap. 3. in the Minor there is a fallacie of the accident For as Aug. teacheth the hardnes of heart as manie other things may be considered three manner of waies to wit as it is sin as it is the punishment of former sinnes Hardnes of heart taken three waies and as it is the cause of sinnes following namely when through the error of a blind heart some euill is committed And these diuerse respects concurre accidentally in one and the same worke Therefore as farre forth as hardnes whereof wee speake is a sin it is the worke of man and the deuill and it is Gods worke no otherwise than as it is apunishment For hee is the author of euery punishment of sinne whatsoeuer it be because euery punishment of sin as it is such is good because it is iust But God is not the author of sin because it is euill And God is exceeding good and iust and cannot be the author of an euill and vniust thing as it is written Thou art a God that hast no pleasure in wickednes Psalm 5. Lib. 5. Stromat And Clemens Alexandrinus citeth out of the Poet Iupiter who raigneth ouer the Gods and beholdeth all things is not the cause of euils to mortall men Hereupon dependeth an answere to an other obiection also Obiection 2 That if God hardens men they that sin They that be hardened haue no defence for it and that for two causes seeme to be made excusable For who may resist his will Answere But for two causes no place of defence or shift is left for such as be hardened First because the merit of induratioÌ„ sticketh fast in themselues as we haue seene Secondly they themselues wittingly and willingly harden their owne heart against Gods commaundement and indurate themselues as of Pharao not onely it is written that God hardened him Exod. 8. Wisd 2. but also that he hardened his owne heart And the wiseman witnesseth that the wicked erre because their own malice blindeth them For through malice they shut their owne eyes least they should see and stop their eares least they should heare like the deafe adder that stoppeth her eare Psalm 58. least she should heare the voice of the charmer CHAP. XVIII Whether God hath predestinated the infidelitie of the reprobates and sinnes in generall ANd these things of the effectes of reprobation But here further the question was wont to be asked i. Whethetr reprobates as they are said to be predestinated to suffer damnation for sins so also be predestinated to sins theÌ„selues infidelitie and others whereby they draw damnation vpon themselues or no And generally whether God predestinated any man to sin Some men surely feare not to auouch it as not repugnant vnto the trueth Anselme lib. de Concord gra lib. â—ib nor inconuenient Of which opinion is Anselme Bishop of Canterbury who was famous in the yeere 1060. for he boldlie affirmeth that there is a predestination not only of good things but may be said also to be of euill things after a sort because euill
things are not done vnlesse God doe permit them Whereupon saith he after this sorte it is not inconuenient that God hath predestinated euill things while he correcteth not euill men and their euill workes but he is said more specially to foreknowe and predestinate good things because he maketh them both to be and to be good but in euill things he causeth onely that they essentially be and not that they be euill Fulgent lib. 1. ad Mon. Contrariwise Fulgentius in his first booke to Monimus where plentifully and of purpose hee handleth this question defineth Sinnes are foreknowne but not predestinate to be done yet punishment for â—â—â—e is predestinate of God that the good and righteous God foreknew surely the sinnes of men because nothing that was to come could be hid from him yet that he predestinated no man to sinne This opinion he confirmeth by the definition of predestination which in his iudgement is nothing else than the preparation of the workes of God or the mercifull and iust disposition of a diuine worke that should come to passe Seeing therefore that iniquitie pertaineth not to the worke of God which he knoweth how to punish and not to commit it will follow of the definition already brought that a man is not predestinated of God to commit sinnes Hee bringeth also his reason That sinners should be vniustly punished of God if by his will they should sinne as being predestinated of him to sinne Aug. de pred sanâ—â— cap. 10. How predâ—stination and foreknowledge differ Further he citeth Augustine and Prosper to be of the same minde For Augustine in that notable worke that hee wrote of the predestination of Saints chap. 10. distinguishing betweene Gods foreknowledge and Predestination saith Predestination cannot be without foreknowledge but foreknowledge may bee without predestination How predestination foreknowledge differ For by predestination God foreknew the things that he would do but he was able to foreknow euen the things that he doth not as all sinnes For albeit some things are so sinnes that they be also punishments of sinnes yet here sinne belongeth not to God but iudgement The same man vnto the Articles falsely laid to his charge Art 7.8 9. quibusdam seq when the Pelagians spitefully traduced the doctrine of predestination as though hee would make God the author of sinnes refuting that detestable and abominable blasphemy at large thus writeth The Lords predestination is neuer without goodnes neuer without iustice for all the waies of the Lord are mercie and trueth And the holy deitie liked not to prepare the adulteries of matrones and the deflouring of maidens but to condemne them nor to appoint them but to punish them And in the same place Gods predestination hath not stirred vp moued or caused the falls of them that perish nor the malice of wicked men nor the iniquities of sinners but he hath altogether predestinated his iudgement whereby he will render to euery one as he hath done be it good or euill which iudgement should not be if men should sinne by the will of God Also There is no predestination of God for the transgression of the law and the committing of any kinde of sinne It is sufficient to know that the standing of things bee of him and that the ruines of things bee not of him neither doth it follow as they that obiect such things suppose that God hath taken away repentance from them to whom he hath not giuen it and that he hath throwne them downe whom he hath not lifted vp seeing it is one thing to make guiltie an innocent person which is farre from God another thing not to haue pardoned a wicked man which belongeth to the desart of a sinner Againe Aug. Hypognost 6. The rule of this matter in question must surely bee maintained which is cleere by diuine testimonies that sinners in their owne euils are foreknowne onely Ad 14. obiect Gallorum Why infidelity commeth not of predestination but punishment is predestinated for them Hereunto Prosper a learned and godly man consenteth The infidelitie of such as beleeue not the Gospell is not bred of Gods predestination For God is the author of good things and not of euill And in his answere to the 15. obiection God only foreknew and did not also predestinate those things which should not haue from him the cause of their working To the same purpose did the Councell of Araus determine in their last canon And as for Anselme he disagreeth not so much in sense as in words from the things which these fathers write iudge seeing hee vsed the word predestination in a more generall signification for preordination making it all one to predestinate and to decree that a thing should be And now there is nothing at all done Marke this that the Lord is vnwilling with all yet so that we know that good things are done by his assistance and working euill things are permitted he giuing them ouer and ordaining and directing them to such good ends as it pleaseth him And this is it that Fulgentius also writeth that God surely is not the author of euill thoughts Lib. 1. ad Mon. yet that he is the ordainer of euill wils and that he doth not cease to worke some good of the euill worke of euery euill man Obiection Some man may say that the elect are predestinate not onely to glorie but also to righteousnesse to wit to faith and good workes Therefore also that the reprobates may seeme to be predestinate both to sinne and to punishment Answere Answ Election and reprobation doe agree in this that as election is the preparation of glory so reprobation is the preparation of punishment Thom. in 9. ad Rom. lect 1. but they differ that election importeth the preparation of faith and good workes whereby a man commeth to glorie How election and reprobation agree and differ but reprobation doth not import a preparation of sinnes whereby a man commeth to punishment Wherefore this onely followeth seeing the elect are predestinated to faith and repentance that they may be holie and blameles before God that the reprobates are not predestinated to the same grace Obiection But the hardening of reprobates is predestinated of God And that is sinne Therefore some sinne is predestinated of God Answere The answere to this obiection is manifest by those things that haue been spoken For the hardening of reprobates is so sinne that withall it is also the punishment of sinne and it so faire forth pertaineth to Gods predestination because it is not farre from the working of it For those things that bee so sinnes that withall they be also punishments of sins in them not sinne but Gods iudgement pertaineth to Gods predestination as I haue shewed out of Augustine CHAP. XIX That predestination is stedfast and vnmoueable THe fourth part of this whole treatise The necessitie of predestination is vnmoueable according to the diuision set downe in