TOVCHING GRACE, and Predestination of the Saints.
CHAP. 97.
The question is, whether cer∣taine things which God would haue done, may bee crossed by men, that they cannot take effect.
WHērefore wee are to con∣sider how it is said of God in that which the Apostle most truely affirmed, Forasmuch as God would that al should be saued. For, seeing not all, but the most part, or greater number is not saued, it seemeth therefore that that which God wold haue done, is not done; mans will for∣sooth resisting Gods will. For, when the cause is examined, why all bee not saued, it is wont to Page 222 be aunswered, because they themselues will not haue it so. Which saying, cannot bee ex∣tended to infants, in whom ther is no power to will or nill. For, that which infants do by instinct of nature, if the same were as∣cribed to their wil, when in bap∣tisme they resist and shrinke from that water as much as they can, by that reason wee should affirme, that they were saued a∣gainst their wils. But the Lord speaketh more plainely in his Gospel talking with the wicked Citie. How often, sayth he, would I haue gathered together thy chil∣dren, euen as the henne doth her chickens, and thou wouldest not? as though Gods will were o∣uerruled by mans will, and that men being most weake of all creatures, by their vnwillingnes hindering the same, the most mightie could not accomplish that which hee desired. Where then is that his omnipotencie, whereby hee did all things in Page 223 heauen and in earth which hee would, if hee would haue brought home the lost children of Israell, and did it not? Or ra∣ther would not that Citie that hee should bringe home her Children, and yet notwith∣stānding whether shee would or noe, did not the Lorde re∣duce such of them as hee would? for as much as both in heauen and in earth, hee did not will certaine thinges and doe them, not dooing some other things which hee would haue done, but hee did whatsoeuer hee would.
CHAP. 98.
Albeit God can, when hee will, conuert the euill dispositions of men, yet doth hee iustly al∣though hee doe not reforme the same: and when hee tur∣neth them vnto him, hee doth it of his owne meere grace and mercie.
WHo moreouer is so wic∣kedly vnwise, as that hee will affirme, that God cannot make good when hee will the euill dispositions of men, which of them hee will, when he will, and where hee will? Howbeit, when hee doth it, hee doth it of his owne mercy: and when hee doth it not, he doth it not, by rea∣son of iustice; because he taketh mercie on whom hee will, and hardeneth whome hee will. Which when the Apostle did speake, hee therein extolled grace; for the commendation Page 225 whereof hee was forthwith to speake of those Twinnes in Re∣beccaes woomb: which being vn∣borne and doing nothing that was either good or euill, to the ende yet that Gods decree tou∣ching election might stand im∣mutable, it was saide vnto him that was elected, beeing not chosen in respect of his workes but by the mercie of him that called, Because the elder shall serue the yonger. For confir∣mation whereof hee addeth an∣other saying of the Prophet where it is written, Iacob haue I loued, but Esau haue I hated. Hee therefore perceiuing how this which hee had spoken might worke in those which were not of capacitie to reach vnto the height of this doctrine of grace, What therefore shall •ee say? sayth hee: is there a∣ny iniustice with GOD? Far bee it from vs to thinke so. For it seemeth to sauour some∣what of iniustice, that without Page 226 any merits of good or euil works, God should elect the one, and hate the o••er. In which matter if GOD had meant of •uture workes, either good in Iacob, or bad in Esau (both which God did fore knowe) hee would not haue said, Not by workes: but he would haue said, by futureworks, and by that meanes would hee haue discus•ed this controuersie; nay, rather haue made it no que∣stion at all necessary to bee satis∣fied. Now, in that he answered, God forbid, that is to say, God forbid that there should bee any iniustice with God, presently thereupon to prooue that this matter came not to passe throgh any iniustice in God, hee sayth, For hee saide to Moses, I will haue mercie on whom I will haue mercie, and I will shewe mercie to whom I will shewe mercy. Who therefore but hee that is vnwise will think God to be iniust, whe∣ther he do inflict any penal iudg∣ment vpon the worthy, or shewe Page 227 mercie vnto the vnworthie? Fi∣nally, he inferreth saying, Ther∣fore is it not in him that willeth, nor in him that rūneth, but in God which taketh mercie. For, both the Twinnes were borne by na∣ture the children of wrath, not by any of their owne workes, but being originally tyed in the bonde of damnation through Adams fault. But, hee which sayde, I will showe mercie to whome I will shewe mercie, did loue Iacob through a mercie freely proceeding out of him∣selfe, and hated Esau through a fatall iudgement. Which iudgement seeing it was due to both, hee that was cho∣sen did acknowledge in that which happened to the other that was refused, That hee was not to boast of the dif∣ference of their seuerall works, in that the same punishment did not fall vpon him, beeing in the selfe same Predicament of damnation, but to reioyce Page 228 in the liberalitie of Gods grace and mercie, because it was of Gods mercie, and not of him that willed, or of him that run∣ned. For, the vniuersall face and countenaunce (as I may so saye) of the holy Scrip∣tures, is obserued by a most highe and profitable myste∣rie, to admonish all the be∣houlders thereof, that hee which glorieth should glorie in the Lord.
CHAP. 99.
Although certaine bee reiected by God, yet they which bee damned, may neither com∣plaine of Gods iniustice, nor are they therefore to be helde excusable for their transgres∣sions. For, the reason of Gods secret decree and counsaile, is beyonde our vnderstan∣ding.
VVHen as the Apostle had commended the mercie of God in that which he sayth, Therefore it is not in him that willeth, nor in him that runneth, but in the Lord that taketh mercie: after∣wards also, to commend his iu∣stice (for, towards whom mercy is not extended, it is not iniustice but iustice; for there is no iniu∣stice with God) hee by and by addeth saying, For the scripture Page 230 saith to Pharao, Because I haue stirred thee vp to this action, that I might shewe my power in thee, and that my name might bee knowen throughout all the World. By which sayings iusti∣fying both his assertions both of mercie and iustice, hee sayth, Therefore doth the Lord take mercie on whome hee will, and harden the hearts of whome hee will. Hee is, no doubt, mer∣cifull in all goodnesse, and bardeneth whome hee will without imputation of iniu∣stice: to the ende that neither the person pardoned should boast of his owne merites, nor the partie damned, complaine but of his owne deserts. For, by his mercies onely hee ma∣keth knowen the redeemed from the reprobate: both which the generall occasion drawen from ADAM origi∣nally, had conioyned in one masse or lumpe of perdition. Which saying who so doth Page 231 heare in that sort as that hee sayth, What cause is there of fur∣ther complaint? for who can re∣sist his owne will? as though therefore the sinner were not to bee blamed, because God taketh mercie on whome hee wil, and (againe) hardeneth whom hee will. GOD for∣bidde that wee should bee a∣shamed to aunswere heereun∣to, as wee see the Apostle hath aunswered it already: say∣ing, O thou man, what art thou that makest this aunswere vnto God? Dare the vessell say vnto him that made it, Why didst thou make mee so? Is it not in the power of the Potter, of one and the selfe same masse or lump of clay, to make one vessel to honour, and another to disho∣nour? For, in this place cer∣taine foolish persons do sup∣pose that the Apostle was wanting in his aunswere, chec∣king the boldnesse of the par∣tie opposite to supplye the Page 232 want of reason to maintaine that which hee had affirmed. Howbeit, that saying, O man what art thou? is of greate waight and efficacie. By which question, hee reduceth man briefly, in one worde, to a con∣sideration of his owne capaci∣tie, howbeit rendering indeed a notable reason thereof. For, if hee bee incapable of these assertions, what is hee that dare aunswere GOD there∣in? And if hee bee of vnder∣standing to apprehende the doctrine, hee wanteth matter to make any further replie. For, hee plainely seeth, if hee vnderstand it rightly, that all mankinde generally by the iust iudgement of GOD, is originally damned in the A∣postasie of ADAM. In so much as, if noe man thereby bee freede from perdition, no man canne take exception to the iustice of GOD, or they on the contrarie ought to Page 233 be pardoned which inioy Gods fauour and mercie therein: to the ende it might appeare out of the multitude of persons vnpardoned, and left in the state of deserued damnation, what the vniuersall pollution of mankinde did merite, and whether the iust iudgement of GOD would haue brought all men, if his vndeserued mer∣cie had not assisted vs; That the mouth of euerie one which would glorie in his owne me∣rits, might bee stopped, and that he that gloried should glorie in the Lord.
