Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.

A BOOKE OF GODS PREDESTINATION.

CHAP. I. The preface and diuision of the doctrine in hand.

THE disputation of Predestination is of it selfe weightie and difficult, and by reason of the curiositie and boldnes of mans wit, it is besides not a little intri∣cate and very dangerous, while mans reason thrusting it selfe into the secrets of Gods iudgements and wisedome, ei∣ther seeketh into things forbidden, or contemneth and scor∣neth those things he vnderstandeth not, yea cannot surely perceiue: because they be foolishnes vnto him, and are (as the Apostle saith) spiritually discerned.* 1.1 For who hath known the minde of the Lord, that he might instruct him? But we haue the minde of Christ, who being in the bosome of his e∣ternall father, hath gratiously reuealed vnto vs in his worde, all the counsell of God, as much as concerneth vs to know in this point, as in other things to our saluation.

Therefore following this rule of trueth and righteousnes, and nothing fearing the ill report of detractors, through the helpe of God,* 1.2 in whose hand both wee and also our words are, we will consider of Predestination:

1. What is predestination.

2. What be the causes of it,

3. What the effects.

4. Whether it be vnfallible and vnchangeable.

5. Whether and how we may bee certaine of our prede∣stination to eternall life.

6. And lastly we will speake somewhat of the vse of this doctrine, against those men, who thinke, that albeit the things were true that we teach, yet they ought not to bee disclosed, but buried in silence, as being against edification. And the consideration of all these things, shall be profitable both for other vses, which shal be shewed in their places, and also for the greater certaintie of those things, that hitherto wee haue declared concerning the vniuersalitie of grace and redemp∣tion. For the remnants of the Pelagians of old, as also at this day, affirming none at al to be excepted from the redemption of Christs blood, and in respect of God, maintaining eternall life to be prepared for al, are therfore fallen to the extolling of such grace; because they would auoide to confesse, that God according to the purpose and counsell of his owne will, in his secret iudgement, but manifest worke, maketh one vessell to honour, another to dishonour; nor would assent hereto, that the number of them that be predestinate, can neither be increased, nor diminished.

CHAP. II. What is predestination: where are shewed sundrie definitions of the name and the thing, and a comparison of certaine words vsed in this matter, and being almost of one and the same signification.

FIrst of all, the Latin word that signifieth to predestinate, from whence commeth predestination,* 1.3 the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from hence commeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to de∣termine, to decree, to ordaine a thing before a man do it. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noteth a terme and end, and beside, the maner and rule, and as it were, the prescript whereby actions are moderated in order: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also is taken of the Grecians for to ordaine

and destinate. So destinare with the Latines signifieth to designe, decree, appoint, as in Caesar: the things being not done, which he had destinated (that is decreed) to doe. And Ci∣cero in his Offices of Damon and Pythias Pythagoreans: when Dionysius had destinated to one of them the day of his death, and he that was appointed to die, had required &c. And lib. 1. de diuinat. he saith: The Gods are beneficiall to mankind, and know what things are ordained and appointed by them, that is, destinated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Bude witnesseth, page 710. But because the things that God hath appointed and designed with himself,* 1.4 he hath appointed and ordained from euerlasting, (for all his workes are knowne vnto him from e∣ternitie) that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it is spoken of God,* 1.5 signi∣fieth nothing els then to appoint from before the foundations of the world, or before the world. As also the Apostle expressely saith, 1. Cor. 2. We speake that hidden wisedome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, which God hath from eternitie decreed, or destinated to reueale to our glorie.

Therefore if the Grammaticall signification of the word be considered,* 1.6 this word predestination may be extended ge∣nerally to all things, that are, and are done in the world, and it hath this definition, to bee the eternall decree of God, tou∣ching the gouernment of all things, which we vse to call the diuine prouidence. For nothing commeth to passe rashly or by chance, but all things fall out by the fatherly counsell and will of God: so that not so much as a little sparrow surely can light on the ground without him.* 1.7 Hereupon saith Da∣niel, he doth according to his owne wil in the host of heauen,* 1.8 and in the inhabitants of the earth, neither is there any man that may say vnto him, what doest thou? And Wisedome saith,* 1.9 There is no other God beside thee, who takest care of all things, and seeing thou art iust, thou doest iustly gouerne all things. And out of al doubt, seeing al things are ruled after the wil of God, he doth all things according to the eternall purpose of his will. For whatsoeuer hee willeth, he willeth from euerla∣sting.

So of predestination most generally writeth Damascene,

and Anselme also.* 1.10 The author also of the little worke con∣cerning Gods predestination in Augustine pag. 1296. fol∣lowing the same generalitie of the word, feareth not to say, that God hath predestinated, that the heauen should turne round about, but the earth should in stead of the center be vn∣moueable, while the heauen runneth round about it: and that the Sunne and Moone should rule the day and night, and that the night and day should succeede each the other in certaine times. The like is the saying of Ambrose, that the day of iudge∣ment shall be in a time predestinated. Among the late wri∣ters Philip Melanchthon spake after the same maner of pre∣destination in the former places: Lastly (saith he) the diuine predestination taketh away libertie from man: for all things come to passe according to Gods predestination, both externall workes and also internall thoughts, in all creatures. There is one place onely in the holy Scriptures Act. 4. which seemeth may be after a sort applied to that signification: Herod and Pontius Pilate with the Gentils and people of Israel, assembled together against thy holy childe Iesus, to doe whatsoeuer thy hand and thy counsell hath* 1.11 predestinated to be done. Where∣fore omitting also this most generall signification, writers commonly more strictly doe speake and iudge of predesti∣nation.

* 1.12Secondly therefore predestination is wont to be conside∣red of some men, as farre foorth as in generall it respecteth reasonable creatures, that are to be saued or damned, to wit, Angels and men. For it is manifest that some Angels bee e∣lect, some reprobates. 1. Tim. 5.21. and Matth. 25.41. where eternall fire is said to bee prepared for the deuill and his an∣gels, to wit, reprobate spirits, euen from the foundations of the world, as is expressely spoken in the same place of the kingdome prepared for the elect. And predestination after this sort is nothing els, than the foreordaining of a reasonable creature, either to saluation or to destruction eternall. To be predestinated,* 1.13 writeth Thomas part. 1. quaest. 23. art. 1. as well agreeth to angels as to men, albeit they were neuer miserable. For it is not materiall in respect of predestination, whether

one be predestinated vnto eternall life from the state of mise∣rie or no: as it mattereth not in respect of making one white, whether he that is whited, were blacke pale, or red.

Thirdly, in speaking of the predestination of men onely,* 1.14 there hath been also a double vse of that word. For one while the word predestination, is applied vnto both, elect and re∣probates, and as wel these as the other are called predestinate: but these, that they may bee vessels of wrath prepared for de∣struction: the other, that they may be vessels of mercie prepa∣red by God to glory.

So Augustine manifestly vseth the word predestination,* 1.15 when he saith, That God as highly good, doth well vse euen the wicked to their damnation, whom he hath iustly predestinated to punishment: and to their saluation, whom mercifully he hath predestinated to grace. The same man, tract. 110. in Ioh. There is a world of those that shall be damned, whereof it is written; Least we should be condemned with the world. For this world Christ prayeth not: for he is not ignorant, whether it is prede∣stinated, to wit, to suffer eternall torments with the deuill, as the same man writeth elsewhere.

But especially Fulgentius to Monimus lib. 1.* 1.16 at large in∣treateth of a double predestination, one of the good to glory, the other of the wicked to paine.* 1.17 Whereupon in the begin∣ning of the second booke, he thus defineth predestination: Gods predestination (saith he) is nothing els, than the prepara∣tion of his workes, which in his eternall disposition, he foreknew to doe either in mercie or in iustice: that is, predestination is the eternall decree of God whereby he hath purposed to saue some out of mankinde of meere grace through Christ, and to reiect others from the same grace in his righteous iudge∣ment, and for their sinnes to damne them for euer. Thus pre∣destination shall comprehend both election and reproba∣tion.

But sometime the name of predestination is vsed for ele∣ction onely, whereunto on the contrary,* 1.18 reprobation is op∣posed. And thus the Scripture euery where almost speaketh of predestination. Whom he foreknew, saith the Apostle, Ro. 8.

the same he predestinated: whom he predestinated, them he called: and whom he hath called, them he hath iustified: whom he hath iustified, them hath he glorified. And he addeth, Who shall lay any crime to the charge of Gods elect? Where he ex∣pressely nameth them elect, whom hee had called predesti∣nate. The same Apostle Ephes. 1. He hath chosen vs in him, before the foundations of the world were laid, and hath prede∣stinated vs, that hee might adopt vs to bee his sonnes by Christ Iesus in himselfe.

* 1.19Augustine also for the most part speaketh of predestination in this sense, taking it for the eternall & free election of God, which sometime for difference sake he calleth predestination which is in good, and the predestination of Saints. But most of∣ten and euery where almost, when he speaketh of election and the elect, he mentioneth simply the predestinate and pre∣destination. And in the schoole Diuines also, (albeit vnder the same name of predestination, they intreate both of ele∣ction of the saued, and also of the reprobation of the dam∣ned) yet scarse may a man finde the words, predestination, and predestinate otherwise vsed than for election and the e∣lect. And taking the word after this maner (which is most v∣suall, as I haue said) wee will with Augustine define predesti∣nation to bee a preparation of grace.* 1.20 For, this (saith he) is the onely difference betweene grace and predestination, that pre∣destination is the preparation of grace: but grace is now the gift it selfe. Wherefore also de fide ad Pet. Diacon. cap. 35. he defineth predestination to bee the preparation of a free gift. And by grace he vnderstandeth as well future glorie, as al the benefits of God in this present life, whereby as by meanes, the predestinate or elect are directed and lead vnto that end. Hereupon cap. 14. de bono perseuer. he thus defineth it: Pre∣destination of the Saints is nothing els, than the prescience, and preparation of Gods benefits, whereby as many as are deli∣uered, are most certainly deliuered, the rest being left in the masse of perdition by the iust iudgement of God. To the same end is it, that elswhere he interpreteth predestination to be a purpose of shewing mercie: according to the saying, I wil haue

mercie, on whom I will haue mercie: and I will haue compassion,* 1.21 on whom I will haue compassion.

Moreouer, this predestination of the Saints, is in the Scrip∣tures of God for the most part called Election.* 1.22 Many are called, but few are elect, saith the Lord, Matth. 20. And Paul, Ephe. 1. testifieth of the election of the faithfull in Christ be∣fore the foundations of the world were laid. Yet wee must not be ignorant, that there be diuers elections of God, wher∣of the sacred Scriptures make mention. For some are for the [ 1] execution of some certaine office, Ciuill or Ecclesiasticall: namely, the office of a King, Priest, Prophet, or Apostle. So Aaron was approued to be the elect priest of God by the mi∣racle of the rod that budded.* 1.23 So his posteritie who had the Priesthood in Israel, are called the elect of the Lord. Like∣wise Saul in respect of the kingdome is called the elect of the Lord. Besides,* 1.24 of the sonnes of Isai none but Dauid was e∣lect of the Lord to the kingdome. We reade also in the Gos∣pell, that it was said of the Apostles:* 1.25 Haue not I chosen you twelue, and one of you is a deuill? Whereof also see Luk. 6.13. Act. 1.2.

Further, Gods election is taken for election to saluation, [ 2] and that two maner of waies, either that which was from e∣uerlasting, or els that which is made in time, which floweth from the former, lying hid in the minde of God, and is the ef∣fect and execution therof, to wit, when a man is now actual∣ly chosen out of the world and ingrafted into Christ, and re∣generated to eternall life. Of such Christ speaketh, Ioh. 15. Ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you.* 1.26 Of this double election thus saith Augustine: Wee are elected before the creation of the world by predestination, wherein God foreknew his future workes: but we are elected out of the world by vocation, wher∣by God fulfilleth that that he hath predestinated.

There is beside, this vse also of the word, that they are cal∣led [ 3] Elect in generall, whosoeuer by outward calling belong to the people of God. So Deut. 4. vers. 37. and 7. vers. 6. and 14. vers. 2. all Israel is said to haue been chosen of the Lord,

namely to be a holie people, and peculiar to the Lord their God, out of all people in the whole world. As also in Peter they are called elect, whosoeuer are called to the bodie of the Church, and are counted faithfull. And 1. Cor. 1. saith the A∣postle Paul: Ye see your calling bretheren, that not many wise men after the flesh, not many mightie, not many noble are cal∣led but God hath chosen the foolish and base things in the world. Where we see, that they that be called to the societie of the Church, and the chosen or elect are taken for one and the same. For as Augustine, de correp. & grat. cap. 7. & 9. saith: Who will denie them to bee elect, that beleeue and are baptized? They are plainely called elect, but of them that know not what they shall be, and not of God, who knoweth them. For there be sonnes of God, who are not yet such to vs, and are al∣ready to God: and againe, there be some, that are called of vs the sonnes of God, for some temporall grace receiued, and yet are not to God such, of whom Iohn speaketh: they went out from vs, but they were not of vs. For if they had been of vs, verely they had continued with vs. The same thing Ambrose also confirmeth vpon the 8. chapter to the Romans, and the Apostle himselfe, while in the 11. chapter of that epistle, hee maketh difference betweene the people of God so in gene∣rall called, in respect of vocation, and profession: and be∣tweene the remnant in the common assemblie, and as it were bodie of that people, which remnant is saued accor∣ding to the election of grace, and the rest doe perish.

And of that election of such as shall bee saued, and haue beene predestinate vnto eternall life from all eternitie, do we nowe intreate. And it is in very deed all one with the pre∣destination of Saints, as I haue said, but that in some respect it differeth.* 1.27 For Predestination noteth an eternall & firme pur∣pose in God, of bestowing grace & glory vpon whom he wil: but Election addeth something, namely, as farre forth as hee willeth eternall life to some before others, seeing he reproba∣teth some,* 1.28 as Thomas very well, and after him other schoole men haue obserued. It is also called Loue, according to that Romans 9. Iacob I haue loued, but Esau haue I hated. God

surely loueth all men. For he loueth all things that bee,* 1.29 and abhorreth nothing that he hath made, and hath mercie vpon all, and spareth all, as it is in the 11. of Wisedome.* 1.30 But there be degrees of loue. For he loueth some, as his creatures, others, as members of his sonne, as Augustine at large sheweth. Tra. 110. in Ioh. And very fitly Thomas in the foresaid place, Art. 3. God loueth all men yea all creatures, as farre foorth as he wil∣leth any good to all. Yet hee willeth not euery good thing to all.* 1.31 Therefore in as much as to some men hee willeth not this good thing, which is eternall life, hee is sayd to hate and reprobate them.* 1.32 And Art 4. he assigneth a difference betweene the ele∣ction, & the loue of God, which differ only in reason, and in God are really one and the same. The predestination of some to eternall saluation, (saith he) presupposeth, that God willeth their saluation, and thereunto appertaineth election and loue: Loue truely in respect that he willeth vnto them this benefite of eternall saluation. For to loue is to will some good to one. But e∣lection in respect that be willeth this good to same aboue others, seeing he reprobateth some. These things saith he, in that place and repeateth the same distinction vpon the 9. to the Rom. vpon the saying, Iacob haue I loued. Therefore if hee would saue all, it should be called Purpose, and Predestination and Loue, but not Election.

But this also we must marke with Augustine,* 1.33 that election or predestination which is in good, is sometime signified also by the name of prescience, or foreknowledge, as saith the Apostle. Rom 8. Whom he foreknewe,* 1.34 the same he hath prede∣stinated, that they should be made conformable to the image of his sonne, and chap. 11. God hath not cast away his people whom he foreknewe, that is, whom he predestinated, which thing the circumstance of the text sheweth: for he speaketh of the remnants of the Iewes, which were saued according to the election of grace, the rest perishing. Of whom also in the same place he addeth, that Israel obtained not the thing he sought for, but the elect haue obtained it, and the rest were hardened. After the same sorte, the old fathers also seeme to haue taken prescience for predestination, as Augustine there

witnesseth. Whereof hee bringeth this reason, because this word may both be more easilie vnderstoode, and also it is not repugnant, yea it is consonant vnto the trueth, that is taught of the predestination of grace. Yet as much as concerneth the proprietie of these words, to foreknowe, is more generall than to predestinate:* 1.35 for predestination can∣not bee without foreknowledge: but foreknowledge may bee without predestination; for by predestination God foreknew the things that he would doe: but he may foreknow the things that he doeth not, as all sinnes whatsoeuer. For al∣beit there be some things, that are so sins, as that they be also punishments of sinnes, whereupon it is said: he gaue them vp into a reprobate sense,* 1.36 to doe those things that are not conueni∣ent: yet there it is not sinne in God, but his iudgement, as Au∣gustine largely teacheth these things in his booke of the pre∣destination of Saints, the tenth chapter. Origene, (expoun∣ding that saying of Paul, whom he foreknew, them he also pre∣destinated to bee made conformable to the image of his sonne, saith not amisse, that prescience cannot be taken for naked and simple knowledge, seeing God comprehendeth the vngodly also in his prescience, whom yet he doth not predestinate to be made conformable to the image of his sonne. He saith therefore, that that knowledge signifieth affection and loue, wherewith God embraceth some,* 1.37 as Paul saith to Timothie, The Lord knoweth who be his.

* 1.38And whereas in schoole diuinitie by the foreknowne, the re∣probates commonly are meant, it is an abuse of the worde a∣gainst the vse of the Scriptures, which is wont to call the e∣lect, (as it hath been said) predestinate and foreknowne, and not reprobates, that are neere the curse, like the ground that bringeth forth thornes and thistles.

* 1.39And reprobation, as the schoolemen define it, is the fore∣knowledge of the iniquitie of some, and the preparation of their damnation:* 1.40 that is, reprobation is an eternall will in God, in his iust iudgement not to haue mercy vpon some of mankinde, after that with others they should fall into sinne and damnation, but to reiect them from the communion of

saluation in Christ, and to cast them into the punishments that are due for sinne.

That this definition may be more easilie vnderstoode,* 1.41 we must consider, that all of vs are wrapped in one and the same masse of damnation and offence, and all belong to one mix∣ture of sinners and vngodly, if the grace of God be set a side. From that masse of perdition, whom God separateth by his grace and predestination, they be elect, and such as shall be saued according to the purpose of God. But whom he lea∣ueth by his iust iudgement in that damnable masse, they be they whom we call reprobates and to be damned. And vnto the damned is rendred their deserued punishment; but vpon such as are set at liberty, is bestowed an vndeserued grace, that neither these should complaine that they are vnworthie, nor these should boast themselues to be worthie: but that he that is set free should learne of him that is not freed, that he should also be punished, but that grace hath relieued him.

CHAP. III. A confirmation of the former things, to wit, that some are elec∣ted, some reprobated of God from euerlasting, against the error of certaine men that say, that all men are elected in Christ.

IT cannot be denied,* 1.42 that God doth all things with a deter∣mined and certaine counsell, and that from euerlasting: because there is nothing temporall in God: otherwise hee should be mutable, as the author of the calling of the Gen∣tiles, lib. 2. cap 10. hath truely written. In God there is no ac∣cident, motion, or new will, or temporall counsell: neither is his minde altered with the inequalitie of mutable things, but he comprehendeth all times and temporall things together, with an euerlasting and stedfast regarde. Therefore because God, and that willingly, saueth some men, and damneth others, (for nothing can be done if hee bee simplie vnwilling, and a∣gainst

it) we must of necessitie confesse, that both are done according to Gods eternall purpose. And this is nothing els, than that God hath chosen some, and reiected others from euerlasting.

* 1.43Augustines argument drawne from grace to predestinati∣on, is not vnlike:

To whom God giueth his giftes freely, I meane, faith, good workes, perseuerance in faith and loue, and such like, he foreknew also that he would giue them freely, and in his foreknowledge he hath disposed them from all eternitie.

But those gifts freely giuen, are bestowed by him vpon some, and are not bestowed vpon others.

Therefore hee foreknew from eternitie, and in his presci∣ence disposed also to bestowe them vpon some, and not to bestowe them vpon others. And this is the very poynt that we defend: namely, that God hath predestinated some vnto grace before others.* 1.44 These be Augustines words: They (saith he) that so knowe, that God giueth faith, confession, obedience, perseuerance,* 1.45 &c. that they are not ignorant, that he foreknew, that he would giue, and could not be ignorant to whom he would giue, doubtles they knowe predestination: for to dispose his fu∣ture workes in his foreknowledge, which cannot be deceiued and changed, is no other thing at all but predestination. And anon, speaking of the grace of faith and perseuerance vnto the end, against certaine Semipelagians of those times, saith: Doe they say, that happely neither those things are predestina∣ted? Therefore they are not giuen of God, or else he knew not that he would giue them. But if they be giuen, and he fore∣knew, that he would giue them, doubtles hee did predestinate them. In the same place, chap. 2. The Church praieth, that the vnbeleeuers may beleeue, and beleeuing may perseuer. God then conuerteth to faith, and he giueth perseuerance vnto the end. This God foreknew should come to passe. This is the pre∣destination of Saints, whom he elected in Christ, before the creation of the world, that they should bee holie and without spot, &c.

* 1.46Thirdly, there is a strong argument from the word Electi∣on;

either that there is no election, or else, if there be any e∣lection to eternall life, it belongeth to some onely, and not to all. For if eternall life were prepared, or destinated for all, in respect of God, it should surely be termed his purpose, pre∣destination and loue, but not election, according to the diffe∣rence of these words before set downe.

Furthermore consider I pray thee, christian reader,* 1.47 to what end the contrarie opinion tendeth. Huber saith, that all are elected, and alike beloued of the father in Christ, and ap∣poynted to eternall life. Yet seeing it is certaine, that not all are saued,* 1.48 he annexeth another speciall election to this gene∣rall, which is speciall, not in respect of God, (as though hee tooke peculiar counsell for some men) but in respect of men themselues, who should applie vniuersal grace to themselues,* 1.49 for that God did elect with the condition of faith, that they that beleeue in Christ, should be saued, and such as beleeued not, should bee damned.* 1.50 What other thing must wee hence collect, than that God determined nothing at all with him∣selfe, to giue faith to some, and not to giue it to others, neither that he giueth it to some peculiarly: but that he hath left it in mens power to beleeue the Gospell or not to beleeue? For if he giue faith to some, surely he tooke peculiar counsell con∣cerning them, and let the rest passe. But if he giue not faith peculiarly to some, the grace of God whereby we are saued, is ouerthrowne, and let the Pelagians carrie away the victory. Further, they that imagine so of election, as hath been saide, (confessing in word, Gods election) doe in very deede, take a∣way all election: for if it were so, God should not choose vs, but wee him, by receiuing his offered grace, and we should be as it were the potters and formers of Gods election. Also, we shuld be so elected, because we beleeue,* 1.51 wheras on y^e con∣trarie, we are elected that we might beleeue. For electiō surely doth not finde, but make men faithfull, as Augustine testifieth.

But least we should seeme to leane onely vpon reasons, we haue many, and those very notable testimonies in the sa∣cred Scriptures, to proue both the election and reprobation of some men: as God from euerlasting would either haue

mercy, or not haue mercie vpon them. Christ, Matthew. 11. I thanke thee O father, that thou hast hid these things from the wise and prudent, and hast reuealed them to babes: Euen so father, because it so pleased thee, Matth. 13. To you it is giuen to know the mysteries of the kingdome of heauen: but to them it is not giuen: but the prophesie of Esay is fulfilled in them: ye shall heare with your eares, and not vnderstand, and in seeing ye shall see, and not perceiue, Matth. 20. To sit on my right hand, and on my left, shall be giuen to them, for whom it is prepared of my father. And chap. 22. Many are called, but few are chosen. Therefore all are not elect, to whom the Gos∣pell is preached: much lesse, to whome it is not preached, of whom there is at this day an infinite number,* 1.52 and hath been, especially in olde time, When all the Gentiles were suffered to walke in their owne waies. Matth. 24. Except those daies should be shortened, all flesh should perish, but for the elect sake they shall be shortered. In the same place: False Christs, and false prophets shall rise, and shall doe signes and miracles, so that they should deceiue, if it were possible, euen the elect. If all men therefore were elected, no man could be seduced or pe∣rish, against which thing in the same place it is said, of two in the field, that the one should be receiued, the other forsaken, Matth. 25. The sonne of man shall place his sheepe on his right hand, but the goates on the left, and shall say to them on the right hand: Come ye blessed of my father, possesse the kingdome prepared for you, before the foundations of the world were laide: But to them that shall bee on the left hand, hee shall say: Depart ye cursed into the fire, that is prepared for the diuell and his angels: Iohn 10. The Lord said vnto the Iewes, continuing in their obstinacie: Ye beleeue not, for yee are not of my sheepe. My sheepe heare my voice, and I know them, and they follow me, and I giue vnto them eternall life, neither shall they perish for euer, and no man shall take them out of my hand, Iohn 17. The Lord separating his own from such 〈◊〉〈◊〉 be not his, saith: I pray not for the world, O father, but for them whom thou hast giuen me: and these he saith are lo∣u••d of his father, and that he doth manifest his name vnto

them, and that they are sanctified and kept vnto eternall life. None of which things belongeth to that world for which he doth not pray. Therefore there is a plaine difference set downe betweene the elect and reprobates. Hereupon Au∣gustine, tract. 107. He would haue the world, for which hee praieth not, to be taken for them, that be not in that ••••••••e of grace, that they may he chosen out of the world▪ But he praieth for them whom his father gaue him. For hereby, in that his fa∣ther gaue them vnto him, it came to passe, that they pertained not to that world: for which he praieth not, to wit the world of such as shall be damned, as the same man testifieth, tract. 110. For which (he saith) he praieth not, because he is not ignorant, whereunto it is predestinate. In the same 17. chapter of Iohn, Iudas is said to perish, as the sonne of perdition; the rest con∣tinued with Christ in his temptations, and perished not, as being elect, and giuen him of the father, that he might giue them eternall life.* 1.53 And whereas Iudas also is reckoned a∣mong them, whom the father had giuen to the sonne: either it is spoken according to the opinion of men, as some thinke: or else it is to be taken, in respect onely of the Apostleship, as Augustine expoundeth it, Tract. 106. Further, whereas Luke writeth, Acts 13. That as many as were ordained to eternall life, beleeued: hee leaueth no place for doubting, but some men are, others are not foreordained or predestinated vn∣to life.

But what doth Paul, a chosen instrument,* 1.54 that was wrapt vp into paradise, and heard words that could not be vttered? How often doth hee inculcate the truth of predestination? Rom. 8. he saith: whom he foreknew, them he also predestinated to be made like to the image of his sonne. And whom he pre∣destinated them hee also called, and whom he called, them hee iustified, and whom he iustified, them he also glorified. Further what conteine the 9, 10, 11. chapters following, but a moste cleare exposition of this present doctrine of the election of some, and the reprobation of others, according to the eternal purpose of God? That we may take a few things onely out of the Apostles disputation, chapter 9. concerning the twins,

Iacob and Esay, cōceiued both at one time, he saith, while the children were yet vnborne, whē they had done neither good nor euill, that the purpose of God might stand, which is according to his election not of workes, but of the caller, it was said to Rebec∣ca: the elder shall serue the yonger. And he citeth the place of Malachie: Iacob haue I loued, Esay haue I hated. And by and by, alleaging a testimony, and the example of Pharao out of Moses, hee concludeth in these wordes: Therefore, he hath mercy on whom he will, and whom he will he hardeneth. Again, Hath not the potter power ouer the cla••e, to make of the same lumpe one vessell to honour, another to dishonour? And straight way addeth, concerning vessels of wrath prepared vnto de∣struction, and concerning vessels ••f mercie, which he saith are prepared of God vnto glorie. In the 11 chapter he testifieth that God hath alwayes in the multitude of them that perish, some remnants of such as shal be saued according to election of grace: of whome also hee saith: The elect haue obtayned, the rest were hardened, as it is written: God hath giuen them the spirit of slumber, eies that they should not see, and eares that they should not heare.

Notable also is the place, Eph. 1. Blessed be God, who hath blessed vs with euery spirituall blessing in heauen, in Christ Ie∣sus: as he elected vs in him, before the foundations of the world were laid, that we shuld be holy, & blameles before him thorow loue: predestinating vs to be his adopted sonnes through Christ Iesus in himselfe, according to the good pleasure of his will to the praise of his glorious grace, &c. To the Philippians. 2. It is God that worketh in vs to will and to performe according to his good pleasure, his verely, and not thine, as wee saw euen now in the words to the Ephes. In the latter to the Thess. 2. To them that perish, and are punished with the efficacie of deceite, that they might beleeue lyes, the Apostle opposeth the beloued and electe of God, who of his grace (for which hee giueth there thanks to God) are called by the Gospell, to obtaine the glorie of our Lord Iesu Christ. Of this same vocation and election he speaketh 2. to Tim. 1. God hath called vs with a holy calling, not for our workes, but of his purpose and grace, which was giuen

vs in Christ Iesu before all worlds: and is made manifest now through the appearing of Iesu Christ. And chap. 2. of the same epistle he saith: The foundatiō of God is sure, hauing this seale: The Lord knoweth who are his. But in a great house, there are not onely vessels of gold, and siluer, but also of wood and earth, and some to honour, some to dishonour.

Apoc. 13. and 17. it is said of the beast, that all the inhabi∣tants of the earth, whose names are not written in the books of life from the foundations of the world, should worship, and haue it in high estimation. The reprobates and such as perish are expressed in many words, against whome the elect are oppo∣sed, whose names are written in the booke of life before the creation of the world, and whom Gods mercie doth so de∣fend, that they cannot be seduced, at the least, finally. Iude al∣so in his epistle testifieth, that seducers were of old ordained or forewritten to this condemnation: which the Glosse and Aqui∣nas (least any man should blame our men to bee the makers of such Glosses) do expound, that they were from euerlasting in the fore knowledge of God foreseen for this iudgement of present reprobation, that they should waxe vile themselues, and cast others into vncleanenes.

In the bookes of the old Testament we read the same doc∣trine to be taught, for the Lord saith to Moses,* 1.55 Exod. 33. I will haue mercie, on whom I will haue mercie, and I will haue com∣passion, on whom I will haue compassion. And of Pharao the Scripture saith, Exod. 9. for this cause haue I raised thee vp, to shew in thee my power, and that my name might be declared in all the earth. Other such testimonies are mencioned in the disputation of Pauls epistle to the Romans. Whereunto adde that which is Prouerbs 16. God made all things for his owne sake, euen the vngodly against the euill day. And 1. Sam. 2. it is said of Elies sonnes, that they would not heare the voice of their father, because the Lord would slaie them. Again, 2. Chron. 25 vers. 16. the prophet saith to king Amasia: I knowe that God hath purposed to destroie thee, because thou hast not obeyed my worde.

By these and the like sentences of the sacred scriptures all

men perceiue, that loue the truth more than contention, that election comprehendeth not whole mankind, but that some among them are elected to saluation, others are reiected from the same according to the eternal counsell and good pleasure of God. The same men also vnderstand, that the definition of predestination, which is brought of some men, is insufficient, as though predestination of the Saints, or election were no∣thing else than the decree of God, touching the maner of ob∣tayning saluation through Christ: and reprobation were no other thing, than his decree of the dāning of vnbeeleuers, and such as abide without Christ. There is no doubte, but God hath so decreed and keepeth these things: but the proofes and testimonies alledged do further strongly prooue, that God hath also decreed, to whom he will giue, or not giue faith, whereby wee are ingrafted into Christ for saluation, in him and through him.

CHAP. IIII. A confutation of certaine obiections.

BVt what say the aduersaries to these things? God, say they, would haue all men to bee saued,* 1.56 and to come to the know∣ledge of the truth. Therefore on Gods part eternall life is pre∣pared for all men, neither doth anie perish, because God will not bestow any grace vpon him, but because he hath refused grace receiued. In this opinion were those remnants of Pela∣gians in Prosper, of whom hee writeth in his epistle to Au∣gustine.

[Answere.] I answere, the Apostle saith not, that he would saue al, but he willeth all to be saued, namely, by inuiting all men to sal∣uation,* 1.57 and the knowledge of the truth: and also by appro∣uing of the conuersion of all. But he wil not effectually worke in all and euery one, that they may beleeue and be saued. For if he willed this, his will should be altogether fulfilled, and no man should be damned. But now he hath mercie on whom he will, and whom he will, hee hardeneth, and in his counsell hath

appoynted whom and what maner of men he will haue to be partakers of mercie preached and offered vnto them, as in these verie same words,* 1.58 Luther in ser. arbit. beateth into our heads: where this and the like places, I will not the death of a sinner: Ierusalem how often would I gather,* 1.59 &c. expoundeth after the same maner. Augustine also teacheth that the saying of the Apostle is rightly so to be vnderstood: he willeth that all men bee saued, that is, all kind of men, howsoeuer differing, kings, princes, rich, poore, base, &c.* 1.60 The same man elsewhere expoundeth; he willeth all men to be saued, that all the prede∣stinate be meant, because all kind of men bee in them. But of this place wee haue more largelie dealt aboue in the second booke and third chapter.

[Obiection.] A place not vnlike to this there is, 2. Pet. 3. The Lord is not slacke of his promises, as some count slacknes: but he is patient toward vs, not willing that any should perish, but that al should come to repentance. If hee willeth none to perish, it is false, that in his eternall counsell hee hath decreed, and therefore willeth, that some, yea very many should perish. Againe, if he willeth all to repent, it shall be false that God wil not, that all by repentance should be brought to Christ, and liue.

In these Huber wonderfully delighteth himselfe,* 1.61 but all in vaine, so long as that of the Psalmist standeth, Our God is in heauen, he doth whatsoeuer he will: and that of the Apostle, on whom he will he hath mercie, and whom he will he hardeneth.

But least we should seeme to set one Scripture against an other, to reconcile them wee must know,* 1.62 that the saying of Peter is not without cause expounded by learned men of the vniuersalitie of the elect, not onely because the like restraint is very often in the like phrases of the sacred Scriptures, but also because the matter it selfe seemeth here to require it. For what? is the end of the world deferred for the reprobates sake, and not rather for Gods elect sake?* 1.63 When they shall be∣leeue (saith Ambrose) that are predestinate vnto eternal life, the resurrection shall come. Which thing how truly it is spo∣ken, the answere testifieth in the Apocalyps, chap. 6. vers. 11. Yet if we stand in the generalitie of all men, the sense will be

that,* 1.64 which Thomas and others doe assigne, that hee willeth not that any should perish by his signified will, (as they speak) as farre forth as hee inuiteth all men to repentance by pre∣cepts, threatnings, rewards, and also by his patience and long sufferance, as it is written: Doest thou despise the riches of his mercie and long sufferance? Doest thou not know, that the bountifulnes of God draweth thee to repentance? But this is the question, whether faith and repentance bee not the gifts of God, which he giueth to some, and not to others, and that according to the vnsearchable counsell of his owne will? This certainly is more cleere, than that it can be denied of a∣ny one that is not a Pelagian.* 1.65 Therefore it is well said, That God willeth all men to repent, that is, he calleth and inuiteth all to repentance: but he effecteth it not in all, neither doth he will it surely because he hath mercie on whom he will, and whom he will he hardeneth.

* 1.66After this sort Luther also distinguisheth: He will not the death of a sinner, to wit, in his word: for in the word of salua∣tion he commeth to all: but he willeth it in his vnsearchable will. And at large there sheweth the difference between the secret and published will of God: not that properly there is a diuerse will in God, but the speech of his will is diuerse, because this name is diuersly taken. The published or reuealed will of God is, whatsoeuer from the beginning of the world, either by God himselfe immediatly, or by his ministers, hath been offe∣red to men by precepts, exhortations, menacings, and benefits. But his hidden will is that secret will in God concerning the euent of things: that is, whom, and what men endued with faith by speciall grace, he will haue to be partakers of mercie when it is preached and offered.

* 1.67Brentius also followed this same distinction in 1. Sam. 2. discussing the place of the sonnes of Eli: and expli. Catechis. vpon the petition, Thy will be done.

This let the indifferent reader obserue against the outcries of some, who, though they would be heard as the right issue of Luther and Brentius, yet by cauils and sophistications they labour to make odious this distinction receiued, and

grounded in the word of God. For as it is written,* 1.68 that he wil that all men be saued: and, that he is patient toward vs, being vnwilling that any should perish, but to come to repentance: and that our sanctification is the will of God. Also, how often would I gather thy children, and thou wouldest not?* 1.69 So wee haue heard and read in the diuine Scriptures: My counsell shall stand, saith the Lord, and I will fulfill my will. Whatsoe∣uer the Lord would, that he did. He hath mercie on whom he will, and whom he will he hardeneth. Also, Who shall resist his will?

In which places and the like, there will be great contrarie∣tie, vnlesse a distinction be vsed, according to which,* 1.70 we may vnderstand that something is done against the will of God, that is, against his commandement and prohibition, which yet is not done beside, and contrary to that will, which is he himselfe. For great are the workes of the Lord, and his will is perfect towards all, so that it is not done beside his will, that yet is done contrary to his will: because it could not be done, if he would not suffer it, and truly he doth not suffer it against his will but willingly, neither being good himselfe would he suffer euill to be done, vnles being almightie he were able out of euill to make that which is good, as August. saith ad Laur. ca. 100. See also lib. 1. Sentent. dist. 45. and in the other that follow,* 1.71 where the Master largely speaketh of the double will of God, his good pleasure, and reuealed will, as the Schoolemen call them. If any thinke good, let him also peruse Chrysostome, Hom. 18. ad Heb.

Secondly it is obiected,* 1.72 that the promise of grace is vni∣uersall, and therefore that none is reiected from grace, or re∣probated in respect of God.

[Answere.] I answere, * 1.73 the promise of grace is vniuersall in respect of the beleeuers, as farre forth doubtles, as no man of what na∣tion or condition soeuer is excluded from saluation, so that he beleeue truly in Christ. Contrariwise, vnbeleeuers of what nation or condition soeuer, are expressely shut out from the fruite of the promises, according to the sayings:* 1.74 He that be∣leeueth and is baptized, shall be saued, &c. Euery one that be∣leeueth

in the sonne,* 1.75 shall not perish. This is the will of the fa¦ther, that whosoeuer beleeueth in the sonne, should haue eter∣nall life. In him whosoeuer beleeueth is iustified. The righte∣ousnes of God in all and vpon all that beleeue, for there is no difference. And oftentimes after this sort is repeated the pro∣mise of life and saluation made to euery beleeuer, the vnbe∣leeuers on the contrary being excluded. For the promise re∣quireth faith, which because it belongeth not to all, but to the elect, as Paul witnesseth, therfore the efficacie of the pro∣mises remaineth doubtles with the elect, as the Apostle also teacheth to the Romanes:* 1.76 That the promises of God pertaine to the true Israelites, to the spirituall seede, that is elected of God, not of workes, but through the grace of the caller. Yet here we are to bee admonished,* 1.77 that, albeit the promise bee proper to the beleeuers and the elect, as touching efficacie, yet it must be preached indifferently in the eares of all, faith∣full, and Infidels, elect and reprobates.

* 1.78And in this sense also we grant, that the promises are vni∣uersall, to wit, in respect of externall preaching, because the minister of the word cannot or ought not to discerne the e∣lect from reprobates.* 1.79 In the meane while not all attaine vn∣to the grace that is preached and offered to all, but the elect obtaine it, and the rest doe not, and so (to vse Luthers words) all things depend vpon predestination, &c.

* 1.80The third obiection. Whosoeuer appertain to the Church, are called elect. But to the Church pertaine as well the bad as the good.* 1.81 Ergo, the bad as well as the good are elected, none at all omitted.

[Answere.] But this obiection is faultie in two points. [ 1] First, it is the vse of the Scriptures to call them elect, whosoeuer belong to the account of the Church: but not all therefore are elected of God to eternal life according to his purpose. For many are elect to vs in the iudgement of charitie, and are not to God, and contrariwise, according to the diuerse signification of the word set downe before.

[ 2] Secondly, there is more in the conclusion, than in the pre∣misses. For the consequence is of no force: within the com∣passe

of the Church and of the elect, there be as well euill as good (in the sense aforesaid:) Therefore all men are elected. This is all one as if a man should say: In the Church of Christ there bee good and euill: also, in this or that citie, namely Heidelberge, Tubing, or any other, there be good and euill: Therefore the Christian Church, or this or that citie compre∣hendeth all men, none excepted. A fine consequence, as though indefinitly good men and euill, and all men were e∣quiualent and of like force, one as the other.

The fourth obiection:* 1.82 It appertaineth to iustice distribu∣tiue, that vnequall things be not giuen to such as bee equall: Therefore God, seeing he is most iust, doth not chuse one, and refuse another, out of the masse or lump of perdition, where∣in all of vs being considered, are alike and equall.

I answere: The antecedent hath place in those things, that are distributed of desert, and not in those things that a man distributeth of his owne accord and freely, where, as he will, and to whom he will, he may giue more or lesse without in∣iustice, so long as he withdraweth from no man his due.* 1.83 As for example, if thou hast two debters, and doest forgiue the debt to one, and not to the other, to that man thou truly art mercifull, and yet to this man thou art not vniust.

Augustine vsing this very similitude, saith notably:* 1.84 Where∣as God freely bestoweth vndeserued mercie on some that are conuerted by a free vocation, it must not bee referred to the in∣iustice of the dispenser, but to the most mercifull goodnesse of the giuer. Dare the debter charge his creditor with vniust dealing, if he shall require his debt of him, while he forgiueth another? If therefore it bee so in the bargaines of men, who may breake out into so great madnes of a prophane speech, to charge God of iniustice, if he shall giue freely to one vndeser∣ued grace, and to render to another deserued punishment?

This is the same obiection in words onely changed.* 1.85 Who so giueth vnequall things to them that are equall, is an accep∣ter of persons: Therefore seeing in the lumpe of perdition all of vs being considered are equall, vnlesse God equally and after one and the same maner deale towards all, he shall be

an accepter of persons.* 1.86 But acception of persons is one thing, and exception or electiō of men with God is another thing. For what? those manifold differences of men, that some are seene to bee princes, other subiects; some noble, other base; some rich, other poore; some are borne wittie, other slow of heart and foolish: and lasty, that some men excell others in so many and great things, whence arise they, but from the Lord?* 1.87 Heare the Wiseman: Why doth one day passe another, seeing all the light of the daies of the yere proceedeth from the Sunne? By the Lords iudgement they be distinguished, and he hath disposed the alteration of times and solemne feasts. He hath extolled and sanctified some daies, and others he hath put for worke daies. In like maner all men are of the ground, and Adam was made of the earth, but the Lord hath distinguished them by great knowledge, and made their waies diuerse. Some of them he blesseth and exalteth, and maketh neere to himselfe: but other he holdeth accursed, and abaseth them. Behold how God manifold waies preferreth some before others among mankinde. For, saith the Wiseman, as the clay is in the potters hand, to order it at his pleasure: so men are in the hand of God their creator, to whom seuerally he rendereth as it liketh him best.* 1.88 Therefore acception of persons, as that which is not in∣cident vnto God, wholly differeth from election, or the choise of some before others, which specially agreeth to God, and so agreeth, that if we spoyle him of the power and wisedome of chusing, we shall transforme him into the Idoll of fortune, by whose power all things should at all aduentures be done.

* 1.89But acception of persons, as the ancient writers learnedlie expound, is there rightly said to be, where he that iudgeth, lea∣uing the desert of the cause, whereof hee giueth iudgement, fauoureth one against another, finding something in the per∣son that is worthie of honour or mercie.* 1.90 But if a man haue two debters, and would forgiue one his debt, and require it of the other: he giueth freely to whom he will, but he defrau∣deth no man, neither can it bee called acception of persons, because there is no iniustice. Otherwise to them that are of small vnderstanding, it will seeme to bee acception of per∣sons,

where the Lord of the vineyard made his labourers e∣quall in wages, among whom there was so much difference in labour. But what did he answer concerning this (as it were) acception of persons to such as murmured? Friend,* 1.91 I do thee no wrong. Take that is thine and depart: I will giue euen to this last, as vnto thee. Is it not lawfull for me to doe what I will with mine owne? Is thine eye euill, because I am good? Doubtles here is all iustice: this is my will, to thee (saith he) I haue paid thy reward, to this man I haue freely giuen, I haue not taken any thing from thee to giue to him, neither haue diminished or denied that which I did owe. As therefore here there is no acception of persons, because one man is so freely honoured, that another is not defrauded of his due: so when one man according to Gods purpose is called, and another is not cal∣led, to him that is called a free benefite is giuen, and to him that is not called, his deserued punishment is rendred, because all are guiltie through one man.

Fiftly, the aduersaries cauill,* 1.92 that by our position God shal be said to create the greater part of mankinde for eternall de∣struction. This was also obiected to Augustine, as wee may see Tom. 7. ad Art. sibi falso impos. art. 3.

[Answere.] We answer therfore in Augustines words: * 1.93 That God sure∣ly is the creator of all men, but that no man is therefore crea∣ted that he shuld perish, because there is one cause of our birth, and another of perishing. For that men be borne, it is a benefit, but that they perish, it is the fault of him that transgressed. For in Adam, in whom the nature of all men was first formed, all men sinned, and are bound in the same sentence wherein he was. He is therefore too vngodly and vnlearned (saith he) that discerneth not the fault of nature from the author of nature, from whom it is altogether farre off, whatsoeuer is to be con∣demned in euery one. For he createth them to be men, and with∣draweth not his worke from multiplying the successions of ge∣nerations: purposing according to the counsell of his owne good pleasure to frame againe in many, what he himself hath made, and to punish in many, what he hath not made. Whereunto al∣so that tendeth, that he writeth, Epist. 105. ad Sixt. presbyt. Al∣beit

God make vessels of wrath vnto perdition, to declare his wrath, and to manifest his power, whereby he well vseth the e∣uill: 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 deser∣ued shame) that is, in men created for the benefit surely of na∣ture, but destinate to punishment because of their sinnes. These things Augustine.

* 1.94Therefore they that shall be damned, are created for the good of nature, and are appointed to punishment, and dam∣ned 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 else∣where also he hath left it written, that God vseth the perdition of some to the saluation of others, and would haue the destru∣ction 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?* 1.95 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 hel∣peth them to whom it is giuen, and so God commendeth more freely his grace in the vessels of mercie.

* 1.96Lastly, 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 com∣prehendeth 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 vnchange∣ably abiding, whom hee in his time would create after his i∣mage 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,* 1.97 wherein the causes of predestination are deman∣ded. 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.* 1.98 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,* 1.99 and his wrath in the punishment of the rest: and yet his goodnes and iustice in all. Because as Augu∣stine witnesseth, It is good when due debt is rendered, and it is iust,* 1.100 when debt is without any mans hinderance freelie for∣giuen.

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 vnder∣standing of which question wee must distinguish. For the question may be taken either generally,* 1.101 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 them∣selues, and as it followeth the action, and so it is properly cal∣led 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,* 1.102 and in thē that shalbe damned, y^e 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.

* 1.103But 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 as∣signed 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 re∣quisit to the perfection of the house, that there be both a foun∣dation 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 ex∣pressely teacheth; He hath mercy on whom he will and whom be wil he hardeneth. And to the Eph. saith,* 1.104 that we are prede∣stinated of him, according to the good pleasure of his will. No∣tably also the sonne of Sirach saith chap. 33. (whom I menci∣oned before:) Why doth one daie excell another, seeing all the light of daies proceedeth from the sunne? By the Lords iudge∣ment 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 crea∣tor, to whom seuerally hee rendreth according to his owne iudgement.

These things are plaine and euident. Yet because the mat∣ter 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,* 1.105 in his books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that are full of errors, following the fables of the heathen philoso∣phers, Plato, and Pythagoras dreamed, that God in the be∣ginning 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 ob∣tained diuerse states and sunke downe into noble, or vnnoble bodies, as bee the heauenly bodies, and the bodies of deuils and men &c.* 1.106 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.

* 1.107Ierome, Augustine, Aquinas and others make mention of this fable. But this foolish and vngodly dotage is now long a∣goe worthily hissed out of dores, because whatsoeuer it bab∣leth 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 electi∣on, not of workes, but of the caller, might remaine stedfast. Whereunto also pertaineth that,* 1.108 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 Orige∣nes tale were true, Iob might haue answered: I was reioy∣cing 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 e∣lected hereunto, that we should bee holie and without fault before God and not because wee were such Thomas,* 1.109 against the Gentils, Lib. 2. cap. 44. largely confuteth that error.

* 1.110The Pelagians followed, who sprung vp in the daies of Augustine, when now hee was a Bishop. These men con∣tended, 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 al∣together 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,* 1.111 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 con∣trarily 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 them∣selues 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 ho∣ly, and without fault before God through loue.* 1.112 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.* 1.113 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 determi∣ned with himselfe to giue him.

But the Catholike faith being long agoe defended against the Pelagians,* 1.114 & 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 Pela∣gians, 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 a∣ble to be willing to be healed: and therefore that they obtai∣ned 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 saluatiō 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 a∣rise 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,* 1.115 that all men haue a wil in them, where∣by they may either contemne or imbrace saluation of∣fered, 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 a∣bide 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.* 1.116 Whereupon predestination was no o∣ther 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 predesti∣nation. 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,* 1.117 (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 mē erred, being not ac∣quainted with the Pelagian heresie, that was not as yet sprung vp, and being careles without an enemie,* 1.118 as else where Au∣gustine speaketh of Ticonius. Hereupon also the Commen∣taries vpon the Romans, that are read in the Tomes of Hie∣rome 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,* 1.119 whom I foreknew was able to de∣serue 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 Ro∣mans, plainely writeth, that God, as he foresaw euery one to be worthie or vnworthie of his grace, so either elected, or reiec∣ted them.

* 1.120Among 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.* 1.121 Let them bee then Semi∣pelagians. Such also is that, that another of the same stampe writeth,* 1.122 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,* 1.123 if they think that herein they are farre from them, be∣cause they acknowledge that faith is the worke not of na∣ture, 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 in∣spired into some, and not into others? But to the point. Whe∣ther the foreknowledge of workes or of faith bee set downe to be the cause of election, it is an error vnsufferable. For eui∣dently we are taught in the sacred Scriptures, that not onely good workes,* 1.124 but also faith it selfe, (from whence all righ∣teousnes 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.* 1.125 And plainly Paul to the Philip. To you (saith he) it is giuen not onely to beleeue in Christ, but also to suffer for his sake.

* 1.126By these and the like testimonies of diuine Scripture Au∣gustine 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. Re∣tract lib. 1.* 1.127 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,* 1.128 other confesse that the cause of election to eter∣nall life, is in God alone, namely, his grace and good plea∣sure: 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 for∣sooth, they write that as many as bee reprobated, are repro∣bated for finall sinne foreseene. Among the Schoolemen, Scotus and his disciples follow this opinion.* 1.129 Hereupon some of that same leauen haue defined reprobation to be the eter∣nall foreknowledge of the euill vse of freewill,* 1.130 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 e∣uill workes foreseene, it should altogether follow on the contra∣rie, 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,* 1.131 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 e∣lected, 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 iu∣stice.

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 eui∣dent, from whence we will onely produce some.

* 1.1321. 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 e∣lection is eternall, according to the sayings: He elected vs before the creation of the world.* 1.133 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 eter∣nall: [Answere.] we answere, that God foresaw no good worke or will in vs, which he decreed not to effect in vs, and which in pre∣destinating, 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 pre∣destinate of God to life, it commeth to passe, that wee doe good workes and beleeue: so euen the foreknowledge of fu∣ture 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.* 1.134 Workes (saith Augustine) do not beget grace, but are begotten of grace.* 1.135 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 recei∣ued it.

3.* 1.136 If our foreseene good workes were the cause of prede∣stination 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 voca∣tion and iustification, as the Apostle saith:* 1.137 Whom he predesti∣nated them he called: whom he called, them he iustified: whom he iustified them also he glorified.

The Minor also is most easily proued,* 1.138 seeing the holie Ghost expressely testifieth that we are saued of God, and cal∣led with an holy calling, not according to our workes, but accor∣ding 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,* 1.139 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 on the other side the cause of predestination. For as A∣quinas teacheth well,* 1.140 if the effects of predestination bee com∣pared 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,* 1.141 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 notwith∣standing the same effects of predestination considered, nei∣ther seuerally nor ioyntly, can bee the beginning of predesti∣nation, seeing the same thing cannot be the cause and the ef∣fect.

* 1.1424. In the whole worke of saluation this especially is regar∣ded, that all humane boasting bee excluded, that as it is writ∣ten: Let him that reioyceth, reioyce in the Lord. For who sepa∣rateth thee from other? What hast thou that thou hast not re∣ceiued? 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 salua∣tion, 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,* 1.143 and to call al, and it should be beleeued to consist in the will of man to o∣bey 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 ano∣ther, my faith, my righteousnesse, the good vsing of my free∣will, or any other thing.

* 1.1445. 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 plea∣sure, purpose, and gratious will of God towards vs in Christ Iesu, as the Apostle at large sheweth, Rom. 8. saying: Ʋnto 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, iu∣stified, 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 salua∣tion to the stronger, rather than to the weaker; to God, ra∣ther 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 Me∣diatour himselfe, and our head Iesu,* 1.145 which Augustine cannot sufficiently commend.* 1.146 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 vni∣tie of person: the word, as Augustine speaketh, singularly as∣suming 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 re∣ceiued the nature of man with his infirmitie vnto the very death of the crosse.

But all these things mans nature in Christ singularly re∣ceiued, 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.

* 1.1477. 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 ouer∣throwne. The argument is this. Our little children dying e∣uen 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 foreknow∣ledge 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.

* 1.148The 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 con∣tended, 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 per∣seuer. 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. Where∣vpon 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 in∣fants,

that what we cannot denie in them touching the pre∣destination of grace, wee ought to confesse and maintaine it in men of ripe yeares also: for there is one and the same ma∣ner of the predestination of all men.

CHAP. VIII. The same point is proued by testimonies of the sacred Scriptures.

BVt let vs come to more manifest proofes.* 1.149 Moses saith to the children of Israel: Thou art a holy people to the Lord thy God: the Lord thy God hath elected thee to be vnto him a peculiar people of all people, that are vpon the face of the earth. We heare the election of Israel, of the cause whereof he straightway addeth: Not because you were more then all people, did the Lord loue you, and chuse you, for you were fewer then any people: but because the Lord loued you, and would keepe the oth that he made to your fathers, he hath brought you out with a mightie hand. Behold the free purpose of God is the cause of this election. The same man,* 1.150 chap. 8. Beware least thou say in thy heart, my strength, and the power of my hand hath got me these riches, but remember the Lord thy God because he giueth thee power, that hee may confirme the couenant he sware to thy fathers.* 1.151 And chap. 9.4.5. Say not in thine heart, when the Lord hath cast out these nations before thee: for my righteousnesse, the Lord hath brought me in to possesse this land, and for the impietie of these nations the Lord hath thrust them out before thee: Not for thy righteousnesse and the vprightnes of thy heart, doest thou go in to possesse their land, albeit for the vnrighteousnesse of these nations the Lord thy God will expell them before thee: but that the Lord may confirme his word promised to thy fathers Abraham, Isaac, and Iacob. Neither is it sufficient with Moses to say, that the inheritance of that land was graunted to the people of Israel not for their merits, vnles he should adde; Know thou, that the Lord not for thy righteousnesse giueth thee that good land

to possesse for an inheritance, because thou art a people of a hard necke. Whereby he declared them vnworthie of euery good thing.

Behold therefore the most ancient doctrine of grace, and election according to grace, confirmed by the voice of the holy Ghost in the verie beginnings of the people of Israel. For clearely in one and the same place of Scripture doth the Pro∣phet shew the goodnes and seuerity of God, saying: Not for the righteousnes of this people, but through the grace onely of God taking pitie on them, is the inheritance of the Land giuen vnto them: but the nations are driuen out of the same Land for their vnrighteousnes. Yet because vnrighteousnes belongeth as well to the Israelites, as to the Cananites, and Amorites, it appeareth so much the more plainely, that God saw no good∣nes in them, why he should aduance that nation aboue all o∣ther nations.* 1.152 And Ezechiel excellently describeth, that the Lorde of meere mercie had a respect to that people from the beginning, as vnto a yong maide naked, defiled, and polluted in euery part. And how often I praie, did they tempt the Lord in the desert?* 1.153 how often did he saue them from his mercy, and his couenant sake? when did they not resist the holy Ghost? Therefore it is manifest, that God chose whom he would of meere grace.

[Obiection.] But there Moses speaketh of the temporall election of the Israelites, that they should be the people of God, and of tem∣porall benefites following that election, as were, their deliue∣rance out of Egipt, their bringing into the Land of Cana∣an, &c.

[Answere.] I answere: first, that that temporall election included also [ 1] the eternall:* 1.154 albeit not as touching the whole body of that people, yet as touching some in that body. For in the assem∣bly of them that be called, alwaies there bee some elect, that [ 2] shall haue giuen them eternall life. And specially of that peo∣ple doth the Apostle confirme it,* 1.155 Rom. 11. Secondly, from the deliuerance out of Egipt, and the bringing into the Land of Canaan, the consequence is good, as from the types vnto the thing signified, that God doth giue freely and of meere loue

redemption also from sin and eternall life, to whom hee will, and would from euerlasting.

[ 3] Thirdly here a generall reason is very strong;* 1.156 If these ex∣ternall things depended vpon no merites of the Israelites, but on the onelie purpose of God shewing mercie, much more on the same doth the electiō vnto the inheritance of the king∣dome of heauē depend. That place also in Ecclesiasticus 33. is not to be contemned, (although that book is not of like au∣thority with the canonicall Scriptures:* 1.157) As one day excelles another by the iudgement of the Lorde, so by his manifolde knowledge men are distinguished, and aduanced, or cast downe. Because as claie is in the hand of the potter, which he handleth at his pleasure, so men are in the hand of God their creator, to euery one of whom he rendreth as pleaseth him. As good is con∣trary to euil, and life to death so is the godly man opposite to the sinner, and be sinner to the godly. So in al the workes of the most highest thou maiest see, two things, whereof one is contrary to the other.

1. We are here admonished, that all men are equall and alike by nature and beginning: as by nature the dayes are a∣like: also the vessels are like one another, being made of the same claie, as touching their matter and originall. We also all of vs are of the same claie, or of one and the same lumpe: for we all do draw our beginning from the earth. Thereof came Adam, the first that was created, and of Adam we all. Neither haue all mortall men the same originall onely, but also the same condition of byrth; because all of vs are in sin borne of Adam, seeing he fell a waie from his first creation.

2. We are taught in the foresaid words, that whatsoeuer and what maner soeuer differences there be among mē, they come from God, who aduaunceth some, and abaseth others, blessing some, and cursing others.

3. There is no other cause of this difference alledged, but the disposition, will, wisedome, and iudgement of the most lightest: who seeing he is the creator of all things, he obtayn∣eth the chiefest and vncontroulable soueraignetie ouer all his

owne workes, much more than the potter, that maketh of the same claie, whatsoeuer pleaseth him.

I proceede vnto Paul, who as a learned scribe in the king∣dome of heauen bringeth out of his treasure new things and old to the confirmation of this doctrine. He in the 9. chapter to the Rom. willing to take away the offence arising of the vnbeliefe of the Iewes,* 1.158 wherewith in that age the minds of many mē 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 am∣ple 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 predesti∣nation, 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.

* 1.1591. 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, y^e children as yet vnborne, whē 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 fore∣seeing 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 them∣selues.

2. The Apostle expresselie bringeth backe the cause of the difference betweene Iacob and Esau, and by their exam∣ple

in generall between the elect & reprobates, vnto the pur∣pose and good pleasure of God, whereby surely hee elected, and reiected whom he would, and because he so would.* 1.160 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 follow∣ing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ••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. ••.

4. That prophetical speech tēdeth hereunto; Iacob I haue loued and Esau I haue hated. Therefore Gods election discer∣neth betweene the elect and reprobates. And that consisteth herein, saith Iohn, not that we loued him, but that he loued vs.* 1.161 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,* 1.162 and ha∣teth 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 elec∣tion surely is not of anie workes done, or to be done, but of the alone good pleasure of God.* 1.163 For if anie man be elected or reprobated of God as he foresa••, that a man would vse well•• or ill his free wil, humaine reason it selfe wil confesse, that this

is most equall. But because it heareth where all things be a∣like, 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 rea∣son, against the righteousnes of God.

6. Vnles it were thus, the Apostle answering the obiec∣tion 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 o∣thers, 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 be∣ginning 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 Augu∣stine,

if,* 1.164 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,* 1.165 that the whole may bee giuen to God, who both prepareth mans good will that is to be holpen, and doth helpe it being prepa∣red. For as it is written: His mercie preuenteth vs, and his mercie followeth vs. It preuenteth vs being vnwilling, that we may be willing, it followeth vs being willing, that we may not will in vaine.

9. The Apostle concluding vpon both, that is, vpon mer∣cie and iudgement, saith:* 1.166 Therefore he hath mercie on whom he will, and whom he will he hardeneth. He hath mercy doubt∣les of his great goodnes, and he hardeneth through no vniu∣stice: because on whom there is no mercie shewed to him, there is no vniustice, but iudgement done. But why both, (mercy and iudgement I meane) doth deliuer, or not deliuer this man, rather than another, it is attributed to Gods will, which alone separateth such as shall be deliuered, from them that shall not be deliuered, seeing the common cause doth wrap all men in the lumpe of perdition.

10. It maketh for our cause, what the Apostle bringeth of the potter, and the diuersitie of vessels:* 1.167 for the potter not considering the deserte of the clay, at his owne pleasure one∣ly, of the same clay, formeth vessels of all sorts to honor and dishonor. Therefore much more, God is to be said to follow not the merits of men, but his owne will onely, in choosing and reprobating, and yet with the safetie of his iustice, where∣of hereafter. Notably saith the Wiseman:* 1.168 As clay is in the hand of the potter, which he handleth at his pleasure; so men be in the hand of God their creator, to euery one of whom he rendereth according to his owne iudgement or will. In like ma∣ner the Apostle: Hath not the potter power ouer the clay, to make of the same lumpe one vessell to honor, and another to dis∣honor?

And he annexeth concerning both vessels, of wrath and mercie: that those are made for destruction, these are pre∣pared of God for glorie. But if God, when he electeth or re∣iecteth should respect workes, that power were nothing, and any potter could doe more then God.

* 1.169And although in the contrarietie of the vessels of two sorts it be not in expresse words set downe, by whom the vessels of wrath are said to be made vnto destruction: yet the simili∣tude of the Apostle easily taketh away that doubt. For the potter of the same clay maketh at his pleasure vessels to ho∣nour and dishonour. Wherefore either this similitude of the potter will not aptly serue, or else we shall frankly confesse, that both vessels are prepared of God, and appointed to their vses,* 1.170 according to his purpose. Hereupon Augustine plaine∣ly saith: Are not the vessels of wrath vnder the deuill? but be∣cause they are vnder the deuill, doth any other make them, than he, that maketh the vessels of mercie, or els doeth he make them of some other,* 1.171 and not of the same lumpe. Neither yet doth God make vessels for the deuill, but for himselfe, as he that knoweth to vse them to his righteous and good workes, euen as hee him∣selfe vseth the deuil. The same man, Ad Simpl. lib. 1. q. 2. Of the number of the vngodly, whome God doeth not iustifie, hee maketh vessels to dishonour, neither doeth God hate in them that he himselfe made, in his creation or ordinance, to wit, as they are men, and as they are vessels: but yet in that he maketh them vessels of perdition, he maketh them to some vse, that the vessels which are made to honour, may profite by their ordained punishments.* 1.172 And in the same place addeth, that it is the work of the diuine ordinance, that of the conspersion of the vngodly are made vessels of perdition for to be a vessel of wrath, (as else∣where he expoundeth) is for a man to be for his sinnes appoin∣ted to punishment, who was created for the God of nature. Ther∣fore who may doubt that it pertaineth to Gods ordination?* 1.173 So Fulgentius sayth: Whereunto God predestinated the vessels of wrath, thereunto he made them, that is, saith he, to destruction and not to sinnes. Let those whom this speech offendeth, marke these things concerning the vessels of wrath prepared

of God for destruction. But therefore it offendeth them, be∣cause they vnderstand it amisse, as though it were concer∣ning sin it selfe and not as touching the punishment for sin. In which sense we also confesse that God doth not make ves∣sels of wrath but find them rather.

CHAP. IX. Answeres to certaine exceptions.

THese things might suffice for this place for the defence of Gods free election, whereby out of mankinde freely, and according to his owne power, he chooseth some to eter∣nall life, and passeth by others without any respect, either of worthines or vnworthines of workes in the men themselues. But because a deceitfull minde, that flieth the trueth and yet cannot auoid it, seeketh many craftie shiftes, and wayes to escape, we must answere to certaine exceptions, before wee proceed to other proofes out of other places of the Scriptures.

Erasmus in his booke that hee made of freewill,* 1.174 (against which Luther sharpely opposed himselfe) seeing the disputa∣tion of the Apostle concerning Iacob and Esau to stand a∣gainst him, excepted, that the Oracle of God Gensis 25. The elder shal seure the yonger, pertaineth not vnto the saluatiō of a man, but vnto a temporarie thing: and that God is able of his own free will to appoint, that a man should become a ser∣uant, and poore, will he, nill he, and yet be not reiected from eternall saluation. And with the same purpose hee wresteth that place of Malachie, that Paul alleaged, Iacob I haue loued, and Esau I haue hated: that the Prophet doeth not seeme to speake of that hatred, whereby a man is damned for euer, but of a temporary affliction only of Esau his posterity, that their countrey should be wasted, without hope of repairing. But hereto tende these exceptions, as though Paul vnfaithfully (which God forbid) cited the scriptures, or els produced those things for testimonies, that could make little to his pur∣pose. As Erasmus was not ashamed to referre to this place

that,* 1.175 which Hieronyme elsewhere too proudly surely, and vn∣christianly, yea, prophanely writeth, that in Paul those things disagree, which are not repugnant in their places. Which thing if it be true, the Apostle abused the simplicity of the vn∣skilfull, as wicked Prophyrie reprocheth him.

[Answere.] But to the point. [ 1] First it is answered by granting that al∣beit propheticall testimonies should speake onely of corpo∣rall things which is not true:* 1.176 yet that could nothing at all hurt Pauls purpose or ours. For the weight of the argument lyeth herein, that Iacob through the onely grace of the caller attained to that place, whither Esau did not attaine, neither came it to passe by the merites of the one or the other, that the one should be preferred before the other, and should bee deputed to Lordship or seruitude, to loue or hatred.

Here it maketh no great matter whether wee vnderstand the wordes of the oracle concerning spirituall Lordship and seruitude, or corporall. Which thing in like maner is of force touching loue and hatred. If we please to vnderstand the say∣ing concerning temporal Lordship and seruitude, as far forth as the Idumeans, who were to come of Esau, were in subie∣ction in the time of Dauid and Salomon: albeit that sense and meaning bee very slender, yet the argument will bee strong from the lesser after this sort:* 1.177 If it came to passe not for the merites of the one or other: that the posteritie of Iacob had dominion ouer the posteritie of Esau, but because it so plea∣sed God: how much more ought wee esteeme the calling of some before others vnto true Lordship, and a heauenly king∣dome by the onely grace of the caller, and not by workes?

Secondly it is euidently prooued out of the very text, that the Prophet in that saying: The elder shall serue the yonger, speaketh not of temporall things onely. For thus stands the Oracle Gen. 25. Two people shal be diuided out of thy wombe, and one people shall ouercome the other, and the elder shall serue the yonger. Here manifestly two people are discerned: y^e one is receiued into the grace of God, although it be the yonger, that it may be Gods people, as it was prooued by the euent it selfe: the other is repelled from that grace. But to be taken

for the people of God, or not to bee taken, pertaineth not to temporall good or euill things onely, but to all things. For our God is not onely the God of temporall things, but of all things:* 1.178 whereupon the Psalmographe praiseth that people to bee happy, to whom the Lord is God. And that is the mea∣ning of the prophecie, that the posteritie of Iacob, and not of Esau was chosen of the Lord, wherein his Church should be, and the true worship of God his worde, blessing, promise of Christ, his spirit, and eternall kingdome: which thing also the Scripture afterwardes more largely confirmeth, where it de∣scribeth how Iacob is blessed,* 1.179 and that he receiueth both the promises and the kingdome: for hitherto tendeth Isaaks bles∣sing pronounced vpon Iacob, Gen 27. not that the holy Pa∣triarche would include the hope of his sonne in the worlde, which he himselfe contemning, waited for a better countrey, to wit, a heauenly: but that hee might testifie towardes him the fauour of God in all things, and might make him that prince, and head ouer a holy and an elect people.

All which things Paul briefly declareth, sending vs to Mo∣ses that handleth these things more fully: so that we may say, that the testimonies which Paul citeth, doe disagree more strongly in their places, than in Paul.

To the same end pertaineth the saying of Malachie, which Paul ioyning with the former, sufficiently testifieth that one meaning is to be sought for in both. He saith therefore: Iacob I haue loued, but Esau I haue hated. Wherein is signified,* 1.180 that God of his free loue hath so seuered Iacob from Esau, that in his posteritie the Church should be conserued and continued: and that God also made knowne his loue towards the Israe∣lites, by giuing them that good land, and by the restoring of the people into the same out of the captiuitie of Babilon, when no such thing happened to Esaus posteritie. Let those things be compared with these, which Moses Deut. 7.6. incul∣cateth of the election and loue of Israel. And whereas we say that Iacobs seede was chosen to be the Church, the Idume∣ans and other nations reiected from that dignitie; it must be vnderstood for the time of the old Testament, and that in∣definitely

definitely as of the body of y^e people, & not of euery one that should come of Esaus posterity or of other nations.* 1.181 Which thing while Huber obserueth not, hee faulteth here fouly in wresting certaine sayings of Beza, as though no man, but one carnally comming of Iacob, could be saued in olde time, or as yet may. What shamefull dealing is this? what plea∣sure of falsly accusing a man? Why doth he not faine the same thing in Paul?* 1.182 For he saith, that the Gentiles were strangers from the couenants of promise, hauing no hope, and being with∣out God and Christ. But both these answeres already brought are Luthers confuting Erasmus, so that it is maruell that any Lutherans shuld be found, who rather than they would yeeld to the trueth, would seeke after Erasmus his shiftes & meanes to escape, and would not rest themselues in Luthers sounde answeres for the trueth. He surely, whom wee mentioned e∣uen now heates himselfe and laboureth, how he migh shewe that Iacobs dominion, loue, & blessing pertaine to corporall and temporall things, and not to spiritual and eternall, which thing by Luthers iudgement is not true.

* 1.183The same person vrgeth this also, (to the intent wee may seeme not onely to match but to surpasse the industrie of E∣rasmus in seeking shiftes to escape,) that Iacob and Esau are not opposed as two singular persons, but that the posteritie of these twaine collectiue are noted. Neither that onely, but also by the name of Esau he comprehendeth all nations, and thus expoundeth:* 1.184 I haue hated Esau, that is, the Gentiles, I haue loued Iacob, that is, the Iewes: that the sense may be, that free and iust will of God the Israelites in olde time were be∣loued and chosen to be the people of God, the Gentiles be∣ing ouerpassed and left out: as on the contrary, in the time of the new Testament the Gentiles were elected to this end and the Iewes reiected. Whereof hee laboureth to inferre, that Paul doeth not entreate of precise election or reprobation to life or death eternall.

[Answere.] I answere: Concerning the antecedent, we easily graunt, that vnder the name of Iacob and Esau, the posteritie of both is to be vnderstoode neither doe our writers dissemble it so

that there was no neede for the aduersarie almost in 50. pro∣positions to set himselfe on worke about this, that is not in question. But granting that, we deny the consequence. For this is the Apostles meaning, and hitherto he aymeth, that for all the vnbelief and abiection of the greater part of the Iewes, God doth not cast away his people, whom he foreknew, but saueth them according to the election of grace, as chap. 11. Rom. in plaine words that distinction is expressed.* 1.185 So he considereth a double election of Israel: one generall and ex∣ternall, wherby the whole carnall Israel being separated from other people,* 1.186 was consecrated to bee the peculiar people of God: of which election we reade Deut. 7. and elsewhere of∣ten. For he vouchsafed all the Israelites alike the same testi∣monies of his grace, to wit, his word and Sacraments. The o∣ther a speciall and secret election, included in the generall:* 1.187 when God of his meere grace according to the hidden coun∣sell of his will chuseth for himselfe, and reserueth to saluation whom pleaseth him, out of the number of the children of Is∣rael, 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,* 1.188 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.* 1.189 But hee calleth them the children of promise, who were freely giuen to Abraham by promise and faith, in whom a farre more ex∣cellent 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 na∣tions.

[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 pro∣mise Isaac was preferred before Ismael, and Iacob before E∣sau, 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,* 1.190 through which Iacob was made good, that he also by it might be good. And by and by: This mercie was with∣drawne from Esau, (saith he) that he should not so bee called, that he should bee inspired with faith in his calling, and belee∣uing might worke well. What? doth not the author to the He∣brewes very confidently seeme to censure Esau? But it is no∣thing 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 te∣stimonies of the Scriptures, wherein is proued the free ele∣ction

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:* 1.191 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,* 1.192 and elected (or as he himselfe calleth them) fore∣knowne: meaning the knowledge which is ioyned with ap∣probation, 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 a∣uoide 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 har∣dened. 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,* 1.193 as Augustine at large expoun∣deth. 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. Bles∣sed be God the father of our Lord Iesu Christ,* 1.194 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 accep∣ted vs in that his beloued.

[ 1] First of all it is manifest, that nothing can be set downe as the cause of predestination, that is, the effect of predestina∣tion, 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, be∣cause either we were, or would in time to come be holie, but that we should be holy and without spot before him. There∣fore no good thing in man, although it should bee meant as it is in the foreknowledge of God, can be the cause of pre∣destination, or election to life eternall.

[ 2] 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 pro∣perly. For so they should be said to be elected in themselues, and not in Christ.

[ 3] Thirdly, we are elected being not as yet borne, yea before the creation of y^e world, whē 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 con∣firme; no good could be foreseene in vs, but what was pre∣pared of God by the grace of predestination.

[ 4] 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 be∣loued. 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,* 1.195 if it bee not freely bestowed euerie way.

Fiftly, Paul expressely assigneth the cause of our predesti∣nation, when he saith: He hath predestinated vs according to his good pleasure: he doth not say, according to y^e 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,* 1.196 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 o∣ther 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 al∣so, as the Apostle saith, Hath not the potter power? Lastly, vn∣to 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 mer∣cie. And, Iacob I haue loued, but Esau I haue hated. But con∣cerning 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,* 1.197 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, ele∣ction had bin. If we should be chosen of God, saith Augustine,* 1.198 because he foresaw that we would beleeue, and not that he him∣selfe 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 ac∣cording to the purpose of his own will, of meere grace, which doth not finde,* 1.199 but make them to be elected, as the ancient say∣ing is. And albeit wee seeme with the same labour not ob∣scurely 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,* 1.200 that the cause of repro∣bation consisteth not in the future vnbeleefe of the repro∣bates, 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 cu∣riously searched into.

* 1.201For 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 Me∣diatour 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?* 1.202 Why then is this mer∣cie withdrawne from the reprobates,* 1.203 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.

* 1.204Further, 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 Ia∣cob

and Esau: If (saith he) we graunt,* 1.205 that Esau was not ha∣ted 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 pre∣destinated him to serue his yonger brother: euen God prede∣stinated Iacob therefore, that his elder brother should serue him, because he foresaw his future good workes.

Paul doth alike speake of both:* 1.206 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 wri∣teth in the foresaid place: that Esau was reiected for no de∣sert 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 fu∣ture 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:* 1.207 Is there there∣fore vnrighteousnes with God? and the answere to that obie∣ction, 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 o∣ther reason of the election of the one, so of the reiection of the other, but because it so pleaseth God, for the manifesta∣tion of his mercie or iudgement.

Hereunto may be added the case of innumerable children without the Church, who are preuented with death,* 1.208 before they haue the iudgement of reason, and cannot bee iustly re∣proued for the neglect of helping grace. If such as dissent from vs be asked concerning these, whether they thinke that none of them doe perish, they dare not I suppose denie: If they perish, they are reckoned among those whom God hath reiected: yet he could foresee in them no contempt of grace, seeing they should not haue it, yea he foreknew rather that they should not contemne grace.

Neither doth that deuice any thing helpe them, that God

saw what they would doe if they had recouered. For God in punishing and pardoning respecteth not what any man would doe, but what good or euill he hath done in his body. Thus it is manifest, that the reprobation of the vngodly, no lesse than the election of the Saints dependeth vpon the on∣ly will of God, and not vpon the foreseene good or euill wils of men.

Neither is it materiall, that some persons defame this do∣ctrine by this or that name, and endeuour to make it odious. It is the doctrine of the Scriptures, and defended by Augu∣stine constantly as we see,* 1.209 according to the Scriptures. As al∣so by Hilarie, Prosper, Primasius, and others, who long agoe well perceiued the naughtines of the Pelagian spirit. Pros∣pers words out of his epistle to Augustine of the remnants of Pelagian heresie, are: That according to Gods purpose before the world, there was made a difference betweene them that were to bee elected, and reiected, and that some were created vessels of honor, and others vessels of dishonor, according to the good pleasure of the creator. And againe he saith: that God according to the purpose and counsell of his owne will, in his secret iudgement, but yet in a manifest worke, made one vessell to honour, another to dishonour: whereas no man is iustified but by grace, and no man is borne but in sinne. And this (saith he) they of necessitie graunt that confesse that all good merits are preuented by grace, and by it haue this free gift, that they might be.

* 1.210Neither is the doctrine any other of the Master of Senten∣ces, as they call him: for he saith, He chose whom it pleased him, of his free mercie, not because they would be faithfull, but that they might be faithfull. So also he reprobated whom he would, not for future merits, which he foresaw, yet in most vpright trueth, and beyond our vnderstanding. The same o∣pinion Thomas Aquinas, and other Schoolemen of no ob∣scure account doe follow, and doe confirme it with strong reasons.

Looke also Luthers iudgement in his booke of seruile will, where, vpon the place of Malachie hee boldlie writeth these

wordes: Eternall and vnchangeable is the loue of God,* 1.211 eternall is the hatred of God towards men, before the world was made, not onely before the merite and worke of frewill. And he mani∣festly reiecteth it as a fained thing, that God should bee said to hate them while they were yet vnborne because hee foreknewe, that they would commit things worthy of hatred.* 1.212 Neither is this anie hindrance, saith he, because we reade that the Iews for the merits of their vnbeliefe were cut off from the oliue tree, and that the Gentiles were graffed in by faith. We knowe that men by faith are ingraffed, and by infidelity cut off, and that they are to be exhorted to beleene leaest they be cut off.* 1.213 But we dispute not what followeth beleeuers or vnbeleeuers, but by what merite, by what helpe doe men attaine to faith, whereby they are ingraffed, or to vnbelief whereby they are cut off. This merite Paul describing vnto vs teacheth, that by no worke of ours, but by the onely loue & hatred of God it commeth to passe. All these words are Luthers.

The same man afterward vpon the similitude of the potter and claie, answering the cauill, that this potter (as Erasmus in his Diatribe did interperet) maketh a vessell, to dishonour through precedent merits, as he reiected the Iewes for vnbe∣liefe, and receiued the Gentils for their faith: If God (saith he,) do thus, why murmure they, and find themselues grieued? why saie they, wherefore doth he complaine? who shall resist his will?* 1.214 what neede had Paul to represse them? further, where is the power that the potter hath to do what he will, if being subiect to merites and lawes, he is not suffered to doe what he will? for the respect of merites fighteth with the power and libertie to doe what he will, &c.

Therefore what vnreasonable dealing is it? and what enuie against the truth, to cast in our teeth Caluinisme, because we auouch, that neither the righteousnes nor maliciousnes of men, but the secret will of God is the cause why grace pluck∣eth some out of the common destruction, whereunto we are all subiect by nature, and doth not plucke others? If this be Caluinisme, what shall be done to Luther, to saie nothing of the auncient writers?

Yet it is to be obserued, that we doe not maintaine, as our aduersaries spitefully doe imagine of vs:* 1.215 That no man is con∣demned for sinnes or vnbeliefe as the foregoing cause. We teach the contrary, and our men with one consent haue al∣waies taught, that God taketh punishment of none, and no man shalbe damned of him, but for sin. For punishment hath no place but in respect of sin.

Moreouer this is also true: That as God damneth not anie but sinners, and such as deserue damnation for sins, so also he hath not decreed to damne anie but for sin. For whatsoeuer God doth in his time, also he determined frō euerlasting to do after the very same way, as it is done. Therefore because he damneth the reprobates, and wil damne them for sins, doubt∣les he also decreed from euerlasting to damne them for sins. And from hence againe the deprauing of our doctrine by the aduersaries appeareth, when they faine that wee teach, that God without respect of sin,* 1.216 of his sole and absolute will, hath ap∣pointed some men to damnation. Yea Gods decree is of the condemnation of sinners onely, and that for sins.

But seeing wee bee all sinners, and worthy of damnation, why God hath predestinated these men to bestowe vpon them freely glory, and hath predestinated others to bee puni∣shed in his iust iudgement for sins, hereof wee haue no cause to alleage, beside the alone, and that free and iust wil of God. Th•• very thing is meant by the distinction that some make,* 1.217 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:* 1.218 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 purpo∣seth to punish the wicked for sins, which they haue of th••selues and not of God.* 1.219 And according to Richard, (as Eckius repor∣teth.) The merites of men are the reason of reprobation, in* 1.220 re∣spect 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,* 1.221 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 Augu∣stine also is rightly vnderstood when he saith,* 1.222 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 expoun∣ded doctrine of the cause of Election and Reprobation.

BVt the greatnes of the question which wee handle, trou∣bleth the senses of men that too proudly reason of the wil of God: whereby it commeth to passe, that many obiect ma∣nie things against this height of the diuine mercy and iudge∣ment, 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. * 1.223 [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:* 1.224 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 y^e 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 lo∣ueth man not for any good thing that he can chuse in him,* 1.225 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 there∣fore 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, e∣lect 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 conse∣quence 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,* 1.226 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) accor∣ding to the rule; Let euery one that calleth vpon the name of the Lord depart from iniquitie. Therefore it is our part to per∣seuer 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.* 1.227 to make our calling and election sure to wit, by good workes, as some Greeke and La∣tine 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:* 1.228 because as the Apostle witnesseth, the foundation of God standeth sure, and his purpose according to electiō 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 is apparant vnto the first proposition of the argu∣ment 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, whatso∣euer 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 fore∣knowledge

of God the father. 1. Peter 1. [Answere.] Well: but not accor∣ding to the foreknowledge of our faith, or of workes, or of a∣ny thing inherent in vs. But God who knoweth all things from euerlasting,* 1.229 when as yet wee were not, chose vs accor∣ding to his foreknowledge, whereby hee knoweth all his fu∣ture 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 de∣ceite in the worde absolute.* 1.230 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 touch∣ing the cause, as farre foorth as nothing inherent in the elect themselues, can be the cause of either the decree or mercie: (a∣gainst which the opinion of the Pelagians and Semipelagi∣ans, did set the foreseeing of workes, or of faith also, or vnbe∣liefe:) but in the respect of the meanes, whereby he appoin∣ted to saue the elect in mercie, that mercie is wholly limited in Christ the Mediator, by whom God decreed to saue, who∣soeuer are saued.* 1.231 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 predesti∣nated 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 repro∣bates by absolute iustice, to wit, without their desart: but whom he destroyeth, he destroyeth, and hath purposed from euerlasting to destroy for sinnes.

* 1.232That which is the cause of iustification, the same is of Ele∣ction: and that which is the cause of damnation, is of reprobati∣on: But the cause of iustification is faith concurring with the mercie of God and apprehending it: and the cause of damnati∣on 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 iustificati∣on.) 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,* 1.233 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 iusti∣fication, 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.* 1.234 The same wee may iudge of vnbeliefe and other sinnes which al∣beit properly they are not to be called the effects of reproba∣tion, yet the effect thereof is Gods forsaking, after which vn∣beliefe and other sinnes doe follow.

This whole answere is confirmed by those things, which before in the 11. chapter are recited out of Luther concer∣ning the Iewes, that were through vnbeliefe cut from the O∣liue 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 Gos∣pel: 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 conclu∣sion. For the Minor affirmeth nothing of the cause of pre∣destination, 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 ac∣cording to this testimonie of the Gospel, who bee elected, who reiected. In the meane while the Gospel doeth not de∣nie, but manifestly affirmeth, that faith, obedience, perseue∣rance, are the free giftes of God, and are giuen, or not giuen of him, to whom it pleaseth God according to his good plea∣sure: 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 vnbe∣liefe, 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 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 ini∣quitie, if without any merites of good or euill men, he chuse one,* 1.235 and refuse another of his meere will, for it seemeth vn∣iust 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,* 1.236 when he had largely answered this very obiection. Concer∣ning inequalitie, already before I haue answered, that it ap∣pertaineth to iustice, in those things that be distributed of du∣ty, that vnequall things be not distributed to them that be e∣quall: but not in those things, which a man of his owne ac∣cord and of fauour distributeth without any iniurie of ano∣ther. 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 mur∣mur 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, be∣cause 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.* 1.237 Therefore Let vs (as Augustine godly aduiseth vs) giue thankes to our Sauiour, see∣ing 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,* 1.238 that our mercifull God (ac∣cording 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,* 1.239 them God iudg∣eth, he dealeth not vniustly with them. And as vndeserued grace is giuen to such as are freed: so no other but due punish∣ment is rendred to them that are damned, that neither they

can boast themselues to bee worthie, nor these complaine that they are vnworthie.* 1.240 For because the whole lumpe is worthily condemned, iustice rendereth due dishonour, and grace bestow∣eth 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.* 1.241 If there∣fore Gods goodnes bee vnderstood in forgiuing debt, and his e∣quitie 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.

* 1.242I 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 crea∣tor 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 a∣like? because the potter hath power of the clay. But now seeing iust punishment is rendered to such as shall be damned, and vn∣deserued 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,* 1.243 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 whe∣ther 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 wri∣ter elsewhere:* 1.244 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:* 1.245 O the depth of the wisedome and knowledge of God, how vnsearchable are his iudgements,* 1.246 and his waies past finding out? Also: O man, who art thou that rea∣sonest with God? Doth the pot say to the potter, why hast thou made me thus? Hath not the potter power ouer the clay? Nei∣ther 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?* 1.247 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 know∣ledge. Seeke for deserts, thou shalt finde nothing but punish∣ment. O height. Peter denieth the theefe beleeueth.* 1.248 O the depth. Seekest thou a reason? I will bee abashed at the depth. Reason thou, I will marueile. Dispute thou, I will beleeue. I see the depth, I cannot reach to the bottome. Paul rested because he found a thing to marueile at. He calleth them iudgements vnsearchable and art thou come to seeke them out? Againe,* 1.249 I confesse the counsell of God as a man, I cannot declare it. For with the Apostle Paul I know how to be astonied: O the depth of his wisedome and knowledge. To vs belong consideration ad∣miration trembling & exclamation, because we cannot pearce into them: but vnto him what? glory for euer and euer, whe∣ther it be concerning the vessels for honour, or vessels for disho∣nour.

And in this place wee must bee admonished, that in the things that haue been spoken,* 1.250 there is great reason rendered against certaine foolish men (whom the forenamed author often nippeth) who thinke, that the Apostle failed in his an∣swere, and through want of rendering a reason repressed the boldnes of the gainsaier. For we are called backe to the con∣sideration

of our capacitie, in briefe words surely, but such as bring great weight by aggrauating of names, when he saith: O man, who art thou that reasonest with God? man is opposed to God, and the clay to the potter. Likewise in that with trembling he crieth out: O the depth, how vnsearchable are the iudgements of God, hee sufficiently declareth, that these workes of God may be secret, but cannot be vniust: because they bee his iudgements, who is iust, and iudgeth the world, and whose wil is so the chiefest rule of iustice,* 1.251 that what thing soeuer he willeth, and doth, must therefore bee counted iust, because he doth it. For it is not lawfull to dispute of the di∣uine iustice according to mans iustice, or rather mans pride, that hath the name of iustice.* 1.252 For as Luther notably pro∣ueth: If Gods iustice were such, as could bee iudged to bee iust by mans capacitie, it were not diuine, and it should nothing differ from mans iustice. Further, seeing God is wholly incom∣prehensible, and inaccessable by mans reason, (for what is man compared to God? what is our power, knowledge, substance, and all that we haue to God?) it is meete, yea necessarie, that his iustice also be incomprehensible.

* 1.253Wherefore Augustine not without cause saith: Who is so mad, or rather, who is such a blasphemer to say that wee must dispute of the iustice of God by the rule of mans iustice? which doubtles is an enemie to Gods iustice,* 1.254 and is vniust. It is mani∣fest, that euery thing that is howsoeuer iust, floweth from him who is most iust. Who then shall he bee, that hangeth the wise∣dome of God (that abideth vnchangeable, createth gouerneth, and preserueth all things that bee) vpon the pleasure of mans wisedome? We must not therefore reason as vaine man thin∣keth best, of that maiestie of the diuine wisedome. God must be adored,* 1.255 and not iudged, saith Tertullian, sharply reprouing the controllers of the Deitie: saying, Thus God ought not to be vsed, and so rather he ought to be. But the foolish things of God are wiser than men. And then especially is he great, when to man he is small: and most iust, when to man he is vniust, saith he.

But say they, all these things are true, and sufficient to de∣fend

the iustice of Gods election and reprobation,* 1.256 if we con∣sider how God dealeth with vs by presupposing the fall of mankinde. For whereas wee were all inthralled to eternall damnation, he can bee charged with no vniustice for deliue∣ring some from thence mercifully, and punishing others iust∣ly, as pleaseth him, because he may haue mercie on whom he will, and at his pleasure punish whom he will.* 1.257 But without the wil of God we had not fallen into that corruption, wher∣into Adam caried all his posteritie headlong with himselfe. Why then is hee yet angrie? why doth he lay to mens fault, and punish in them those things, that he hath necessarily im∣posed vpon them by his owne ordinance? For who may re∣sist his will? Thus flesh concludeth, to excuse itselfe, and to lay the fault in God. And it is no marueile, for when Adam was corrupted, after whose image wee are borne, he did the same thing in Paradise. But faith and the spirit iudge farre o∣therwise.

1. We may here retort againe that of the Apostle: O man,* 1.258 who art thou that reasonest with God? Doth the pot say to the potter, why hast thou made me thus?

2. All Christians confesse, that for the fall of our first pa∣rents in Paradise, sinne and death not onely temporal, but al∣so much more eternall, haue iustly runne ouer all men. And against the prophanenes of the wicked, the Lord himselfe will maintaine sufficiently his owne iustice by making them to condemne themselues.* 1.259 Why contend we then of his vn∣iustice, seeing his iustice is confessed?

3. Man doubtles fell through his own fault, and not Gods.* 1.260 Which thing some going about to expound, flie vnto the di∣stinction of will and permission: as though mankinde fell in Adam, God barely onely permitting it, and not after any sort also willing it, without whose will yet, not so much as a spar∣row falleth vpon the ground. The very word of permission I doe not reiect, which the Scripture also vseth:* 1.261 but I find fault with the expounding of it: because God permitteth not vn∣willing but willing, whatsoeuer he permitteth. After another maner therefore, and that true and sound, doth Augustine

shew,* 1.262 how man fell through his owne fault, and not Gods: to wit, God, who made all things very good, had giuen man a good will,* 1.263 wherein he had made him righteous, and after his owne image: hee had giuen him also a helpe, whereby hee might continue in that image, if hee would. And that hee might bee willing or vnwilling hereto, he left it in his owne power. Therefore the cause was in man himselfe, and in the deuill, that he was made worse. In the deuill, because he per∣swaded: in man, because he with a free will consented, and so through freewill forsaking God, hee found the iust iudge∣ment of God, that with his whole posteritie, which as yet be∣ing in his loynes wholly had sinned, he should bee dam∣ned.

* 1.264And whereas it was not giuen vnto him, to continue in that vpright and faultles state, doubtles therefore it was not giuen, because God would not: iudging it to be a better thing to doe good out of euill, than to permit no euill to be, as Augu∣stine saith. Which thing in another place notably expoun∣ding, he writeth: Wee profitably confesse, what we rightly be∣leeue, that God, and the Lord of all things, who created all things exceeding good, and foreknew that euill would arise out of good, and knew that it more appertained to his almightie goodnes, euen out of euill to doe good, than not to suffer euill to bee; had so ordained the life of Angels and men, that therein he would shew first, what their freewill was able to do, and then what the benefit of his grace, and the iudgement of his iustice could bring to passe. Of this thing see also Tertullian lib. 2. contra Marcio. & 2. Sent. distinct. 23. why God suffered man to be tempted, knowing that he would fall. And lib. 1. dist. 45. it is learnedly declared, how and how farre forth Gods per∣mission must be referred to his will, according to that of Au∣gustine:* 1.265 Nothing is done, vnles the Almightie would haue it to be done, either by suffering it to bee done, or by doing it him∣selfe. Where hee includeth all good and euill things that are done, but with this difference, that he bee vnderstood to will euill, by suffering it to bee done: and to will good, by doing it himselfe. For he suffereth doubtles not vnwilling, but willing,

as the same Augustine saith. And de praedest. & gra. cap. 15.* 1.266 he saith, that all things are either done, the Lord assisting, or els permitted, the Lord forsaking them, that yet we may know,* 1.267 that nothing at all is done against the Lords will. Certainly if any thing be done, that God simply and euery way will not haue done, or els if that be not done, that he willeth to be done, the very beginning of our faith is in hazard, wherein we confesse that we beleeue in God almightie, and some God is brought in out of Epicurus his schoole.* 1.268 For our God doth in heauen and earth whatsoeuer pleaseth him.

Luther of this whole matter speaketh thus:* 1.269 To them that inquire why he permitted Adam to fall, when he was able to saue him, it is said; It is God, of whose will there is no cause nor reason. See how hee includeth permission vnder his will. Whereupon also chap. 197. he writeth: Whether God suffer, or els incline a man, that suffering or inclining commeth not to passe, but by Gods will because the will of man cannot auoide the worke of almightie God.

CHAP. XIIII. Of the effects of Election.

HEreafter now we must intreate of the effects both of e∣lection and also of reprobation. And because the pre∣destination of Saints, which we call election,* 1.270 is a preparation of grace, that is, of glorie hereafter, and of benefits in this world, whereby as by meanes the elect are lead to the glorie appointed for them: both, the end, and the meanes,* 1.271 be effects of election. By the end we meane saluation and the glorie of the elect. For in respect of them, that is the end of election, albeit in respect of God there is another, and higher, to wit, the demonstration of his rich grace in the vessels of mercie to his glorie. As for the meanes that bee subordinate to this end, they be all benefits whatsoeuer, whereby whosoeuer are deliuered, are most certainly set at libertie, as Augustine saith, de bono perseu. cap. 14. And these be of two sorts altogether:

some are necessary to the common saluation of all,* 1.272 men gro∣wen and infants: as for example, the merit of Christ, iustifi∣cation, and regeneration by the holy Ghost. Some do follow men growen onely, through the want of discretion of good and euill in children, as is the knowledge of Christ, a true confidence in him, the studie of good workes, perseuerance in temptations, and such like.

* 1.273And although there bee many and sundry effects of ele∣ction: yet such as bee more speciall whereunto other com∣monly are reduced be foure: to wit, Christ as the Media∣tour [ 1] and high Priest, with the whole worke of his humilia∣tion [ 2] [ 3] and glorie: then vocation effectuall vnto Christ iusti∣fication [ 4] also, and glorification. Hereof commeth that truly golden chaine of the Apostle,* 1.274 that whom God hath predesti∣nated, them he calleth: and whom he calleth (vnderstand that calling that is according to Gods purpose) them also he iusti∣fieth: and whom he iustifieth, them he also glorifieth. And of Christ without whom no man can be saued he straightway addeth: What then shall we say to these things? If God bee for vs, who can be against vs▪ who hath not spared his owne sonne, but giuen him for vs all. Who shall lay any thing to the charge of Gods elect? Who is he that can condemne? It is Christ, who is dead yea who is risen againe; who is at the right hand of God, who maketh also requests for vs.

* 1.275That we may therefore speake something of these begin∣ning at the Mediatour and head of the elect, our Lord Iesu Christ: he surely is the onely foundation of our coniunction with God, and therefore of all our blessednes: for wee had not been capable of so great glorie, whereunto wee are ele∣cted, vnles our heauenly father turning his eyes from our vn∣worthines vpon Christ, had made vs acceptable vnto him∣selfe in that his beloued. Therefore Paul witnesseth, that wee were elected in Christ before the foundations of the world were laid:* 1.276 that is, (as himselfe interpreteth) that wee were predesti∣nate to bee adopted for sonnes, and to obtaine other heauenly good things by and for Christ. In which sense also he writeth to Timothie:* 1.277 that grace was giuen vs in Christ Iesu before

the worlds: ••s if he should say, that God from eternitie de∣creed to giue vs grace, whereby wee are saued, but in Christ, the fountaine of grace.

Thus then let vs determine and iudge of a certaintie, that God (when hee minded to haue mercie vpon some, that he might make knowne the riches of his glorie towards the vessels of mercie, and had neede also of a fit Mediatour here∣unto, who might by his death and satisfaction pacifie the wrath of God, and procure for them righteousnesse and life that was lost, and might defend and maintaine saluation ob∣tained) ordained by his eternall and very fatherly counsell, that his sonne (of like substance and eternitie with the fa∣ther) in the fulnes of time assuming truely mans nature, should dye for our sinnes, and rising againe from the dead, should raigne at the right hand of God, & make intercession for vs. So Christ, as he is the Mediatour, is the first and prin∣cipall effect of Gods predestination,* 1.278 from whom all other things flow: as Peter also testifieth of that immaculate and vndefiled Lambe, (by whose precious blood we are redee∣med) that he was made manifest in the last times for the faith∣ful sake, being fore ordained before the foundations of the world were laid. Notably Augustine:* 1.279 He being one was pre∣destinated to be our head: we being many, were predestinate to be his members.

Hereby also appeareth,* 1.280 that y^e proper cause of the sending and suffring of the son of God, was the saluation of the elect, and therfore as touching the purpose of God, & the effect of the sending and suffring of Christ, that he was properly sent, and suffered onely for the elect. For vnlesse hee had been ordained a Mediatour for the elect, there was no cause why he should come in the flesh, much lesse, why he should ex∣pose himselfe to the most shamefull death of all.

An other effect of election as wee said is vocation,* 1.281 where∣by the predestination of a man now beginneth to be fulfilled and made manifest. For whom hee hath predestinated, he cal∣leth, saith Paul. And elsewhere: He hath called vs with an ho∣ly calling, not according to our works, but according to his owne

purpose & grace,* 1.282 which was giuen vs in Christ before the world. Where he plainely setteth downe vocation to be the effect of the giuing of grace from euerlasting, that is, of predestination. But that it may be vnderstood, what & what maner of calling that is, we must distinguish between external & internall cal∣ling.* 1.283 Again the externall is there natural or else supernaturall. That is to bee vnderstood of the former, which the Psalmist singeth: The heauens declare the glorie of God, and the firma∣ment sheweth his handy worke. There is neither speech nor lan∣guage,* 1.284 where their voice is not heard. And Paul writeth to the Romanes: that the inuisible things of God, to wit, both his e∣ternall power, and also deity, are perceiued by the creation of the world,* 1.285 to this end that men may be made without excuse. And elsewhere: he left not himselfe without witnesse, by doing good, and giuing from heauen fruitfull seasons.

This testimonie of nature neuer ceaseth to declare the goodnes and power of the Lorde, but by perpetual preaching sheweth the maiestie of the maker of it.* 1.286 Yet because our eares are deafe at the voice of nature, so that we do not heare pro∣fitablie the things wee be admonished of; ••he doctrine of the law and the Gospell hath been added, ••nd ministers of the word and grace haue been instituted, by whom in season and out of season faith and repentance are preached (as it falleth out,) to all, elect and reprobates: seeing they are mingled one with another, and cannot, nor ought to bee seuered by the iudgement of men:* 1.287 The Lord speaketh of this calling, that manie are called, but few are chosen. For all obey not the Gos∣pell,* 1.288 that heare it. For Esay saith: Lord who hath beleeed our word? all the daie long I haue stretched forth my hands to a rebellious and gaine saying people. Therefore the inward and effectuall calling vnto Christ, remaineth, which is proper to the elect,* 1.289 which Paul termeth a calling according to the pur∣pose of God. We know, (saith he) that to such as loue God, all things worke for the best euen to such, as be called according to [ 1] his purpose. And this calling is nothing else than a certaine di∣uine inspiration of grace,* 1.290 whereby a man is mooued to assent vnto, and obey the Gospell, that is, to beleeue and repent. And

this vocation is made partly by the word,* 1.291 partly and princi∣pally [ 2] by the inspiration of the holy Ghost, who inwardly in∣lighteneth and moueth the hartes. Neither be al called at one [ 3] time, but some at the first houre,* 1.292 some at the eleuenth houre of the day, as it pleaseth God to dispense in them his grace. The description propounded, Augustine confirmeth, where he largely handleth this matter. That vocation (saith he) accor∣ding to the purpose of God, belongeth not to all that be called,* 1.293 but to the elect onely. These God calleth, to make them mem∣bers of his sonne, not by that calling, whereby they were called, that refused to come to the mariage, but by that calling where∣by a beleeuer is made. Vnto which calling who so appertaine,* 1.294 they be all taught of God, and none of them can saie: I haue be∣leeued, that I might bee thus called: for the mercy of God hath preuented him, whereby hee is so called, that he might beleeue. For all that bee taught of God, come to the sonne, because they haue heard and learned of the father. This schoole is farre re∣moued from the vnderstanding of the flesh, wherein the father is heard, and teacheth, that men may come to the sonne: neither dealeth he with the care of the flesh, but of the heart.

Hereupon surely, when the Gospell is preached,* 1.295 some be∣leeue not, yea gainesay it. For they that beleeue the preacher outwadly speaking, within heare of the father and learne: but they that beleeue not, outwardly heare, but within do not heare nor learne, that is, it is giuē to them to beleeue,* 1.296 and is not giuen to the other: because no man (saith he) commeth vnto me vn∣lesse the father, that sent mee, drawe him. Which thing after∣ward is spoken more plainely. No man commeth vnto me,* 1.297 ex∣cept it be giuen him of the father. Therefore to be drawen of the father to Christ, as also to heare and learne of the father, that a man may come to Christ, is nothing els than to receaue a gift of the father, whereby he may beleeue in Christ. These are the wordes of Augustine the chiefe of the soundest fathers.

But here we must beware of a fouresould error:* 1.298 first of the Pelagians, whereby they aduauncing themselues against grace, and setting their face against heauen, said: that a man hath such strength, that as of himselfe he is able to beleeue, and

to worke well so that the will of God be preached,* 1.299 and hereto only he is holpen of God by the law & the doctrine of the Gospel, that he may learne what things he ought to do & hope for. So accor∣ding 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 frō 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.* 1.300 Turne vs vnto thee O Lord and we shall be turned, saith Ieremie.* 1.301 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.* 1.302 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.* 1.303 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 ex∣pressely the same man affirmeth that repentance is the gift of God.* 1.304 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.* 1.305 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 conuer∣ted vnto God: & also for the faithfull, that they may grow in saith, and perseuer therein. For the things that he hath com∣manded to be done, would not be requested of God, except it were his free gifte, that they were done.

* 1.306Other 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 me∣rit 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 Semipe∣lagians,* 1.307 or the reliques (as they cal them) of the Pelagian he∣resie. And Augustine himselfe was sometime in this error, as when he saith: I hat we beleeue, it is ours; but that we do good,* 1.308 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 be∣leeuers, and willers power to worke well by the holy Ghost, that is Gods. But he acknowledged afterward this error,* 1.309 and amen∣ded 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,* 1.310 and through him, and in him are all things. To you it is giuen not onely to be∣leeue in him, but also to suffer for his sake. He saith simplie: to beleeue, & not more perfectly to beleeue.* 1.311 Like as y^t 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,* 1.312 and this is not of your selues, it is the gift of God: that is euē 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,* 1.313 as of our selues, then not so much as to beleeue, because to beleeue is nothing els, than to thinke with assente.* 1.314 Also chap. 4. of the 1. Epistle: What h••st thou that thou hast not receiued? and if thou hast receiued, why doest thou brag,* 1.315 as though thou hadst not receiued? Expressely also it is said of the will▪ that God wor∣keth 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 ••••••led in∣to 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 other∣wise than by prayer. And thus Augustine answereth this doubt, chap. 16. de bono perseu. & alijs locis.

* 1.316Thirdly, there be inuented of certaine men, works I know not what, morally good, whereby a man before faith and re∣pentance 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 sen∣tence is maintained,* 1.317 which Pelagius himselfe in his episco∣pall iudgement in Palestine condemned, albeit with an hy∣pocriticall heart, to wit, that the grace of God is giuen accor∣ding 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,* 1.318 and merite. What? that the scripture teacheth that we are all dead in offences & sinnes before faith, & that with∣out this it is impossible that we or our workes should please God. Tell me I pray, what good will had Paul, and not ra∣ther 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 prepara∣tion 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 Apostle cryeth:* 1.319 Not through the works of righteousnes, which wee haue done, but according to his mercie he hath saued vs. Wherefore away with such preparations, whereby men are supposed to dispose themselues for grace, that they may be ingrafted into Christ.* 1.320 Augustine plainely reciteth this er∣ror, reprouing the common talke of men, saying, This or that man therefore deserued to beleeue, because hee was good, before he beleeued. As for the example of Cornelius he there

answereth, that hee was not wholly void of faith.* 1.321 For how should he call vpon him, in whom he did not beleeue? How were his praiers and almes without faith acceptable before God? yet afterward by Peters ministery he beleeued in Christ that now hee might knowe the sonne of God incarnate, and might receiue the sacrament of regeneration.

The last error about vocation, whereof wee speake,* 1.322 is the error of certaine men that extenuate the effecacie of it, as though the effect thereof were in the power of a man, that if he will not, God should call in vaine. Yea if a man will not, and goeth on to resist grace that is offered him, it is most cer∣taine, that he is not as yet partaker of this calling.* 1.323 For Christ witnesseth that this calling is most effectual: Euery one that hath heard & learned of the father, commeth vnto me.* 1.324 Which wordes Augustine considering, saith, If euery one that hath heard of the father, and hath learned, commeth, truely euery one, that doeth not come, hath neither heard nor learned. For if he had heard and learned, he would come. For not any one hath heard and learned that commeth not: but euery one (as saith the trueth) who hath heard and learned, commeth. This grace therefore which of the diuine bountifulnes is secretly giuē to the hearts of men, is refused of no hard heart: For therefore it is giuen that the hardnes of the heart might first of all be ta∣ken away, according to the saying: I will take from you a sto∣nie heart, and giue you a fleshly. Looke vpon the same Au∣gustine ad Simpl. li. 1. quaest. 2. The effect of Gods mercie (saith he) cannot be in mans power that he should in vaine shew mer∣cy if man will not:* 1.325 because if he please to haue mercie on thē that resist him, he is able so to call them, as they may most fitly be mooued and may vnderstand, and so followe him. For albeit he calleth many, yet he hath mercy on them, whom he so calleth, as it is fittest for thē to be called, that they may follow, neither hath hee mercie on any in vaine. Therefore they are elected, who are so called, that they refuse not him that calleth them: the rest, are not elected, because they doe not followe, although they be called. The same doctrine of the efficacie of this cal∣ling Luther notably confirmeth lib. de serm. arbit. cap. 45.

[Question.] Therefore when the question is often asked, why, when many heare the same word, all of them are not so called that they obey their calling: [Answere.] it is not fitly answered of some, be∣cause they will not. For if the faithfull therefore beleeue, because they are willing, God hath not giuen them faith, but by their willingnes they haue giuen it to themselues.* 1.326 No man surely can beleeue, but hee is willing thereto; for howe should a man beleeue against his will? But hee maketh him willing of an vnwiller, who when hee dra••eth vs, wee come to Christ. Therefore the elect are sundri wayes drawen to bee willing, by him who knoweth inwardly to worke in the very hearts of men not that men should beleeue against their will (which cannot be, but that of vnwilling persons they might be made willing.

[Question 2] * 1.327But why doeth he not so draw all? [Answere.] Because he hath mercy on whom he will, and hardeneth whom he will by his most iust iudgemēt, doubtles, because there is no vniustice in God. For who so beleueth, that by one man all are iustly condem∣ned, he vnderstandeth, that God shal not be iustly blamed, al∣beit he deliuer not one from thence: and therefore that it is his great grace, that many are deliuered, and let them acknow∣ledge in them that are not redeemed, what was due to them∣selues: that they that reioice, may reioice, not in their owne merites, which they see equall to them that are damned, but in the Lord. [Question 3] And why he draweth this man & doth not draw that, his iudgements are vnsearchable and his wayes past fin∣ding out. Therefore be vnwilling to iudge of this thing, if thou wilt not erre, saith Augustine in a place vpon Saint Iohn.

CHAP. XV. Other effects of election, i. Iustification and glo∣fication: where also is intreated of the perseuerance of the Elect.

* 1.328BVt of vocation inough. I come to the third principall ef∣fect of election, to wit, Iustification. For by the testimo∣nie

of Paul, Whom hee calleth, them hee also iustifieth. And how necessary this benefite is to the elect for the obtaining of their appointed ende of life and heauenly glory, it is mani∣fest to euery one. For seeing we are all vnder sinne, and for sinne are guiltie of wrath, and eternall damnation; we cannot see the kingdome of heauen, vnles we be absolued from sins,* 1.329 and accounted iust before God, by the free forgiuenesse of them. And this is nothing els, than to bee iustified as the word is here taken. So Paul Rom. 4. defineth iustification, by the imputation of righteonsnesse: And this he teacheth to consist in the forgiuenes of sinnes, alleaging hereunto the te∣stimonie of Dauid, Psalme 32. Blessed are they whose iniqui∣ties are forgiuen, and whose sinnes are couered. Blessed is the man, to whom the Lord imputeth not sinne.* 1.330 Otherwise diuers∣ly the word Iustification is taken in the scriptures. For one while it signifieth the acknowledging and declaring of one [ 1] to be good and righteous, that is, such a one in deed: as that God is said to bee iustified in his sayings:* 1.331 And Luke sheweth that the people, when they heard Christ, iustified God. And Christ saith, that wisedome is iustified of her children. Ano∣ther while it signifieth to be endued with inherent righteous∣nes, by the infusion of new qualities, and by good workes. As Apoc. 22. it is written: He that hurteth, let him hurt as yet, and he that is iust, let him bee iustified as yet. Thirdly, by the proprietie of the Hebrewe tongue, the iudiciall signification as I may say of the word is most vsuall in the sacred Scrip∣tures, namely, that to be iustified, is to be absolued from guilti∣nes, the word being taken relatiuely, & not noting any quali∣tie. So it is vsed Prouerb 17. vers. 15. Isa. 5.23▪ And this sig∣nification agreeth with our businesse in hand, seeing the question is of the iustification of a sinfull man before God. Certainely therefore are we iustified of him, when wee, that are in our selues guilty of hell before the iudgement seate of God, are neuerthelesse by his grace discharged from all guil∣tines, so that the aduersarie cannot any more condemne: see∣ing he reputeth vs freely iust through redemption in Christ Iesu, by faith in his blood, and not of workes.

* 1.332And albeit in the iustification of a wicked man, the holie Ghost is withall freely giuen, to renew the heart, and to infuse new qualities, wherby we are stirred vp to the studie of good workes: yet by this newnes, the guiltines of former sinnes is not blotted out, neither are we accepted then for our workes; but it is needfull, that first we be accepted, that our works be∣ing vnperfect and defiled, may be able to please him. But to handle these things more specially, it is not now materiall. Furthermore this must bee obserued, that the Apostle teach∣eth,* 1.333 that this gift of free iustification ariseth of predestination, and he maketh it proper to the elect, after they haue bin par∣takers of a diuine vocation. For he saith: Whom he hath prede∣stinate, he hath called: and whom he hath called, them he hath also iustified. He saith not (as the spirit of error imagineth) that all, reprobates as well as elect, called, and not called, how many soeuer are of Adam borne sinners, are iustified also in Christ, and receiued into grace, being freed from all sin, and the iudgement of God. And that no doubt may remaine, ex∣plaining himselfe, Paul addeth: What shall we say then to these things? If God be for vs, who can be against vs? who spared not his owne sonne, but gaue him for vs all. Who shall accuse the e∣lect of God? It is God that iustifieth, who shall condemne? to wit, Gods elect. It is Christ who is dead, yea who is also risen a∣gaine. We heare of the elect, that iustification is theirs: that Christ for all them was deliuered to death. Their opinion also is withall re••elled, that say, that some euen of the number of the reprobates are iustified, but that reconciliation is in them made frustrate. Augustine better agreeth with the meaning of the Apostles saying:* 1.334 Those that are not in the number of the predestinate, God brings none of them to sauing and spirituall repentance, whereby a man is reconciled to God in Christ. The like words are in the same author in Soliloquijs, cap. 28.

* 1.335The fourth effect of predestination of the elect followeth, to wit, glorification. For whom he calleth and iustifieth, them he also glorifieth, saith the Apostle. For he vseth verbes of the preter tense for the present tense, according to the Hebrewes

maner of speaking. And glorification signifieth the kingdome of the Saints in the heauenly life and withall comprehendeth or presupposeth the gift of perseuerance vnto the end, where∣of it is said: He that continueth to the end, shall be saued.* 1.336 Like hereto are the promises, Ioh. 6. Whatsoeuer the father giueth me, commeth vnto me: and him that commeth vnto me, I will not cast forth. And straightway: This is the will of him that sent me; that whatsoeuer he hath giuen me, thereof I should lose nothing, but that I should raise it vp in the last day. A∣gaine, No man commeth vnto me, except the father draw him. And I will raise him vp at the last day. The demonstration is plaine:

Whosoeuer by the drawing of the father commeth vnto Christ, he shall be raised vp by him vnto the resurrection of life.

But all come, who are giuen to Christ, that is, are prede∣stinate in him.

Therefore all they shall be raised vp by him vnto the resur∣rection of life, that is, they shall be glorified.

And this perseuerance, which I mentioned, is,* 1.337 not to be o∣uercome with tēptations, and (as Paul describeth it at large) neither by oppression, nor anguish, nor any other creature to bee separated from the loue of God, but in all things to bee more than a conqueror, through him that hath loued vs. And this is to be noted in this place concerning that great benefit of perseuerance, both that all the elect haue it: and also that they haue it not of themselues, but from another, to wit, from the bountifulnes of Gods grace. As for the former, the testi∣monies are plaine. Matth. 24.24. Rom. 8.35. Also 2. Tim. 2.* 1.338 The foundation of God standeth sure. Furthermore, when the holy Ghost testifieth that saluation is laid vp for such as per∣seuere, and the crowne of life for them that ouercome:* 1.339 they necessarily perseuere, that are elected to raigne with Christ. Thirdly, Christ vniuersally praied for his elect, and was heard, no lesse than it is read that hee praied for Peter, that his faith should not faile. Wherein what did he els pray for, but that he might haue in faith a most free, strong, vnconquerable,

and perseuering will? Seeing therefore Christ praieth for the elect, that their faith faile not, it shall continue doubtles vnto the end, neither shall the end of this life finde it otherwise than abiding:* 1.340 as by Peters example Augustine gathereth.

And now that perseuerance is Gods gift, both the feeling [ 1] of our owne infirmitie, and the multitude of temptations, wherewith daily wee haue to fight in this present wicked age against the deuill, the world, and our owne flesh, compell vs to confesse. Who can bee safe among so many wiles, and swords of the deuill, vnlesse he bee sustained by the hand of God?

[ 2] * 1.341Secondly, the testimonies hereof are most euident in the writings of the Prophets and Euangelists. Ierem. 32. saith the Lord, I will put my feare in their hearts, that they may not de∣part from me. Which thing what is it else, than, such and so great the feare of me shall bee, that I will put in their hearts, that they shall cleaue vnto me continually? Hos. 2. I will mar∣rie thee vnto my selfe for euer in righteousnesse and faith &c. And hee hath married all the true beleeuers vnto himselfe. Ioh. 10. I giue to my sheepe eternall life, neither shall they perish for euer, and no man shall take them out of my hand. My father who gaue them me, is greater than all. Phil. 1. He that hath be∣gun in you a good worke, will accomplish it vnto the end.

Thirdly, all the Saints aske perseuerance of God in praier, and in the whole Lords praier almost, when the Saints vse it, no other thing welneere is vnderstood to be requested than perseuerance, specially when we say, Leade vs not into temp∣tation, but deliuer vs from euill. And perseuerance should be in vaine desired of God, if hee gaue it not. For it is a meere mockerie, to aske that of God that thou thinkest he doth not giue, but that it is without his gift in the power of man. This is Augustines reason, de bono perseu. cap. 2.

[ 3] It is obiected against perseuerance, that by the witnesse of the sacred Scriptures and experience,* 1.342 many fall away from the faith and make shipwrack thereof. Thus they reason: All beleeuers are elect, because as Paul saith, faith is proper to the elect. But some beleeuers doe fall away. Therefore some elect

doe fall away. [Answere.] I answere: * 1.343 the first proposition is onely true of a iustifying and sauing faith. And that being setled on the foundation, suffereth no man to perish. But many fall away from an historicall and temporary faith, as we call it: while that after they haue imbraced the Gospell, they fall away a∣gaine, and cleane to the doctrines of deuils vnder the pre∣tence of Christian profession. Thus Chrysostome and Theo∣phylact doe expound the testimonies of Paul.

[A replie.] But,the Scripture calleth such Apostataes the elect of God before their fall. Ephes. 1.4. 1. Pet. 1.1. and 2.9.

This instance is answered by obseruing the doubtfull sig∣nification of the word, whereof I gaue warning at the first: to wit,* 1.344 that by elect sometime strictly are meant such as bee foreordained to eternall life: sometime generally, whosoe∣uer belong by outward calling to the people of God. For who can denie them to be elect, whom we see professe with vs the same faith and christian conuersion? They bee plainly called and counted elect in the iudgement of charitie,* 1.345 of those that know not what they shall be, saith Augustine, and not of him that knoweth them to be without perseuerance, which lea∣deth the elect to a blessed life. Hereupon Iohn one of the number of the predestinate, who had sucked this secret out of the Lords breast, pronounceth of such:* 1.346 They went out from vs, but they were not of vs: for if they had been of vs, they had surely continued. What is this I pray you, they were not of vs? were not both created of God? both borne of Adam? were not both called, and become members of the Church by re∣ceiuing of the Sacraments? These things are true, and in re∣spect of all these, they were of vs.* 1.347 Yet in respect of another difference they were not of vs, because they were not called according to the purpose of God: they were not in Christ e∣lected before the creation of the world: they had not obtai∣ned an inheritance in him:* 1.348 they were not predestinate ac∣cording to the purpose of him who worketh all things. For if they had bin in this state, they had bin of them, and with∣out doubt had continued with them. But therefore God mix∣eth in the number of his Saints some that be not true Saints,

nor shall continue,* 1.349 least we should be secure. For securitie is not expedient in the temptation of this life for the elect: but he that seemeth to stand let him beware lest he fall.

Further, vnto the assumption of the reason we answer, that euen the true beleeuers and godly,* 1.350 and consequently the e∣lect grieuously sometime fall from their profession and Chri∣stian life. But partly their faith in their change i•• rather in a deepe sleepe, than quenched wholly by such falles: partly it is repaired before they die, and the sin which they had com∣mitted being forgiuen, perseuerance vnto the end is impu∣ted vnto them, as the examples of Dauid and Peter declare. And this is it that the Psalmist singeth:* 1.351 The righteous if he fall, shall not bee beaten downe, because the Lord vpholdeth his hand.

[Obiection 2] For her, familiar exhortations out of the holy Scriptures are obiected, which carrie with them a kinde of threatning, such as these:* 1.352 Holde that thou hast, least another take thy crowne. He that seemeth to stand, let him take heede least he fall.* 1.353 Art thou ingrafted into the people of God? feare, for if thou continue not, thou shalt also be cut off. These and such like seeme to leaue doubtfully the perseuerance of them, to whō they bee spoken. And they be spoken to all, euen to the elect and godly.

[Answere.] * 1.354I answere, that such exhortations are vsuall in the sacred Scriptures, both [ 1] because in the assemblie of them that be cal∣led there be many that shall not perseuere: and also, [ 2] because it pleaseth God to stirre vp and strengthen his elect to perse∣uerance by such helpes against the securitie of the flesh. But here I will stand no longer, because afterwards we shall en∣treate more hereof in the immutabilitie of election.

CHAP. XVI. Of the effects of Reprobation.

BVt as the effect of election is not only that grace, where∣by wee are here iustified, and furthered to liue well and

continue in goodnes, but also whereby we shall be hereafter glorified: So also the effect of Gods reprobation, whereby from euerlasting he by not electing hath reprobated some,* 1.355 is considered in two respects: the first, what cleaueth vnto the reprobates in this life: the other, what shall follow and ouer∣take them in the world to come. And these are, eternall dam∣nation and forsaking, which is also called hardening, and blin∣ding, where with the iust God reuengeth the vniust. Hereupon saith Pulgentius: Destruction is well rendered of God vnto e∣uill men, who now are iustly forsaken, and hereafter shall be iustly tormented. For in such men God beginneth his iudge∣ment by desertion or forsaking them, and perfectly endeth it by tormenting them.

But let vs heare what the Scriptures witnesse of them. Matth. 25. is manifestly shewed,* 1.356 that God hath not only pre∣pared a kingdome, where the good shall reioyce, but also e∣ternall fire, where the euill shall be tormented. For he will say to the good, Come ye blessed of my father possesse the kingdome prepared for you from euerlasting: and to the wicked, Goe ye cursed into eternall fire, which is prepared for the deuill and his angels. And chap. 10. of Matth.* 1.357 Feare not them that kill the bodie, but cannot kill the soule: but rather feare him, who is able to destroy the bodie and soule in hell. 2. Pet. 2.* 1.358 The Lord knoweth to deliuer the godly out of temptation, and to reserue the vniust vnto the day of iudgement to be punished. If there∣fore the damnation of hell be the worke of God, he hath also foreknowne, that is predestinated from euerlasting them,* 1.359 vp∣on whom he will inflict the same. For his predestination is the preparation of his workes, which in his eternall decree he did foreknow that he would either in mercie or iustice bring to passe.

Apoc. 20.* 1.360 The bookes were opened and iudgement was gi∣uen of euery one according to their workes, and he that was not found written in the booke of life, was cast into the lake of fire. What, that the reprobates are called vessels of wrath and prepared for destruction? For to bee a vessell of wrath, as Au∣gustine expoundeth, is,* 1.361 for a man to be appointed to be punished

for sinnes,* 1.362 who was created for the benefit of nature. And Ful∣gentius saith: Hereunto God formed the vessels of wrath, whereunto he predestinated them, that is, not to sinne, but to de∣struction for sinne. Therefore the destruction of them that pe∣rish, is the worke of God reprobating them, and therefore it is the effect of reprobation.

[Obiection 1] But thou wilt say: Perdition is to bee ascribed to them∣selues that perish, as Hos. 13. saith: Thy perdition is of thy self O Israel, but onely in me is thy helpe.

[Answere.] That is true, speaking of the fault and not of the punish∣ment. For they that are damned haue in themselues the fault deseruing damnation, but it is his part to punish, that iudgeth the world, who can tell how to condemne iniquitie, but not to doe it. And this is the meaning of the Prophet, that God doth not punish but for sins, which men haue of themselues: as for deliuerance from sinne it commeth from him freely, [Obiection 2] and not for any workes. As Paul also saith: The reward of sin is death: but the gift of God is eternall life through Iesu Christ our Lord.

Those sayings also are wont to bee obiected: God made not death.* 1.363 Through the enuie of the deuill death came into the world. Againe, I will not the death of him that dieth, &c.

But here with a deafe eare wee must not forget, what else∣where wee reade,* 1.364 that death and life, good and euill come of God. Which shew of contrarietie to take away, we must vn∣derstand, that death as well as life may bee vnderstood not two only, but also three maner of waies. For in the first man God created both the soule and flesh also immortall. But while man sinned,* 1.365 the soule dyed, and that death of the soule, to wit sinne, is the beginning and cause of another double death, corporall and infernall. The sacred Scriptures call it the first and second death. Therfore God made not the death of the soule, because he made not sinne: but the deuill is the author of it by suggesting of sinne: and by consequence he is the author also of the other kindes of death, which arise from sinne, to wit, in respect of the vehement stirring vp of it, and not that he hath power to punish as God hath. Augustine

distinctly saith:* 1.366 The deuill, the deceiuer of man is the cause of death, which God inflicted, not as the first author, but as the pu∣nisher of sinne.

Some vnderstand the place of the Prophet Ezechiel of that death of the soule, as Fulgentius:* 1.367 others referre it to the pu∣nishment of sinne, vsing the distinction of the will of God, hidden and reuealed. So Luther de ser. arbit. cap. 109. He will not the death of a sinner, to wit, by his word, while by the word of saluation he commeth to all, and so he will haue all men to bee saued. But he willeth the same by his vnsearchable will Which will (saith he in the same booke chap. 107.) is not to be sear∣ched into, but with reuerence to be a••ored, as the highest secret of Gods maiestie. Againe, He will not the death of him that dieth simply, and as it bringeth destruction, but as it is a punish∣ment: for the Lord delighteth not in the perdition of the liuing,* 1.368 as it is written. But he is the punisher of sinners.

Now as touching the matter of forsaking, blinding,* 1.369 and hardening, I will produce a few testimonies of many. Wee reade in the sacred Scriptures: He hath mercie on whom he will, and whom he will he hardeneth. The elect haue obtained it, but the rest were hardened, as it is written: God hath giuen them the spirit of slumber, eyes that they should not see, & cares that they should not heare. See the prophesie of Esay 29. vers. 10. and chap. 6. Goe and say to the children of Israel: In hea∣ring ye shall heare, and shall not vnderstand: and seeing ye shall see and shall not perceiue: harden the hearts of this people, and make their heires heauie, and smeere ouer their eyes, least they should see with their eyes, and heare with their eares, and vn∣derstand with their hearts, and so bee conuerted, and I should heale them. Which prophesie S. Iohn alleadging, affirmeth,* 1.370 that the Iewes beleeued not in the Lord, albeit they had seene many signes, neither that they could beleeue, because he had blinded their eyes, and hardened their hearts. To the same vn∣beleeuing Iewes the Lord said:* 1.371 Ye doe not beleeue, for ye are not of my sheepe. My sheepe heare my voyce, and I know them, and they follow me. Againe to his disciples:* 1.372 To you (saith he) it is giuen to know the mysteries of the kingdome of heauen: but

to others it is not giuen: therefore in parables I speake vnto them.

Neither came it to passe without cause, that in so many hundred yeares before the comming of Christ,* 1.373 no light of sa∣uing doctrine was reuealed to the Gentiles: but as Paul wit∣nesseth, the liuing God that made heauen and earth, passing ouer the former ages, suffered all nations to walke in their owne waies, vntill the comming of the time of grace he was found of them, that sought him not. And in Israel that was fulfilled that the Prophet saith:* 1.374 All the day long I haue stret∣ched out my hands vnto a rebellious and gainsaying people.

By these things it is euident, that they that were not ordai∣ned to life, are also reiected from the grace of faith and con∣uersion, and are left in their owne obstinacie: while they ei∣ther bee depriued of the meanes to heare the word, or else if they doe heare it, are not so called, as that they are become fit to follow it. Wee speake now of totall blinding (as I may so call it) which hath ioyned with it finall impenitencie: and not of euery particular one, which happeneth to the prede∣stinate also, whom God now and then before and after their conuersion suffereth to fall into sins, yet so, as all things worke vnto their saluation.

The vse of these things is, that wee may vnderstand what great thankes are to bee giuen to God for his mercie,* 1.375 who sheweth in the punishment of some, what he freely bestow∣eth vpon others.

CHAP. XVII. How God is said to harden and blinde.

IT remaineth now that we consider, how blinding and har∣dening of the vngodly is attributed vnto God. For vnlesse this be rightly vnderstood, God shall seeme to bee accused of iniustice, and contrariwise sinners excused, according to the saying: Why is hee yet angrie? for who shall resist his will?

Some, to auoide these rockes, doe expound,* 1.376 that God harde∣neth by permitting onely, and all seeme not to take this per∣mission after one sort: some referre it to the long suffering, and lenitie of God, so that he is said to harden when he doth not forthwith chasten sinners: and to haue mercie, when by and by he inuiteth them to repentance by afflictions. Others say, that permission here is the priuation of grace, so that to harden is all one with, not to soften by grace.

The former exposition is referred of Erasmus to Origene and Hierome.* 1.377 But it is confuted by Luther by most strong reasons. For that ouermuch libertie of interpreting, tendeth to confound all things by a new and vnheard of Grammer: as when God saith, I will harde the heart of Pharao,* 1.378 change∣ing the persons, a man should take it, Pharao hardeneth him selfe by my lenitie. God hardeneth our heart, that is, wee har∣den our selues, while God deferreth punishment. So, that God sheweth mercie, doth not signifie, to giue grace, to for∣giue sinnes, to iustifie, or to deliuer from euils: but contrarily it signifieth to punish, and to chastise. This is nothing else than of mercie to make wrath, of wrath mercie, by an alto∣gether crosse kinde of speech. And if then God bee said to harden, when hee doth good, and forbeareth; and to haue mercie, when he afflicteth and chastiseth, then God shall not bee said to haue hardened Pharao, but contrariwise to haue had mercie on him. For what omitted hee in afflicting, cha∣stening, and calling Pharao to repentance? These and many other things, saith Luther in that place.

Augustine also reproueth Iulian the Pelagian of an error for this,* 1.379 that he thought that hardening pertained onely vnto Gods patience, and not to his power, as God did not harden, but by shewing his patient goodnesse, when euils bee done. What is it (saith he) that we daily say: Leade vs not into temp∣ration? but that we bee not deliuered ouer vnto our lusts? Doe we happely aske this of God, that his goodnes be not patient to∣wards vs? What man in his right wits so meaneth? Because so wee should not call for his mercie, but rather prouoke his anger.

* 1.380Their iudgement is somwhat fuller, who albeit they also make mention of permission in this matter, yet they take har∣dening for the withdrawing and depriuing of grace. And this is it that is read in Augustine:* 1.381 God is saide to harden, to blinde, to turne away him whome hee will not soften, in∣lighten, and call. Neither doth God harden, by bestowing ma∣lice, but in not bestowing mercy. Also to Simplician, Gods har∣dening is, that he is vnwitting to shew mercie, so that he giueth not any thing to a man to make him worse, but onely giueth him nothing to make him better. And by and by; he bestoweth not vpon some sinners his mercie to iustifie them, and therefore he is said to harden some sinners, because he hath not mercie on them and not because he compelleth them to sinne. In this sense Lombard also and Aquinas speake of induration o•• harde∣ning.* 1.382

Albeit this exposition be tollerable, yet the same Aquinas in his exposition vpon the 9. to the Rom. vpon the saying, he hardeneth whom hee well: freely confesseth, that something more must bee vnderstood herein: and he addeth, that men are moued of God to good or euill by a certaine inward motion, but diuersely. For a man is stirred vp to good of God, directly, and of him selfe, as of the author of goodnes: but vnto euill by occasion. Here with may those things be compared, that Lu∣ther hath in his booke of seruile free will cap. 150. and 154. and Brentius vpon 1. Sa. 2. of Elies sonnes writeth thus:* 1.383 To the in∣tent they might be punished worthily according to their deserts, the Lord by his secret power brought it to passe, that they should not repent at their fathers admonition, and should perish: to wit, inwardly working what outwardly hee forbiddeth by his word. And this is not to be the author or cause of maliciousnes, but it is to inflict iust punishment for the same. These things he.

* 1.384But especially Augustine at large proueth and declareth, that God worketh as pleaseth him euen in the hearts of wicked men, by rendring vnto them according to their deserts. So God (saith he) wrought in the heart of Amasia,* 1.385 (with whome doubtles God was iustly angrie for his Idolatrie) that he should not heare good counsell, but contemning it, should goe to warre,

where with his whole army he might be destroyed. And in the Psalmes it is said of the Egiptians, what God did vnto them.* 1.386 He turned their hearts, that they hated his people, and dealt de∣ceitefully with his seruants.

Of these and such like places of the holy Scripture he after∣ward concludeth,* 1.387 that God worketh in the hearts of men to bowe their willes, whither soeuer it pleaseth him, either to good of his mercy, or to euill according to their deserts, in his iudge∣ment doubtles, sometime manifest, sometime hidden, but al∣waies iust. In like maner against Iulian:* 1.388 Many things (saith he) we could rehearse, wherby it might plainely appeare, that by the secret iudgement of God the hart is made peruerse,* 1.389 that a man heareth not the truth, and therupon sinneth for a punishment of some former sin. And among other things these he mentio∣neth: Rom. 1. Therefore, (that is for a recompence of their er∣ror) God gaue them vp into shamefull affections, and into a re∣bate 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 er∣ror 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 iudge∣ment a lying spirite went forth to seduce Achab by the false Prophets. He doth these things after a wonderfull and vn∣speakeable maner,* 1.390 (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.* 1.391 Cyprian also vpon the petitiō. Lead vs not into tēptation, 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,* 1.392 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:* 1.393 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 per∣ceiue,* 1.394 that hardening, when in the Scriptures it is attributed to God, signifieth not onely permission, but also the operati∣on of Gods wrath: for, (that I may say nothing of outward things, which make to the induration of reprobates,) the de∣uill himselfe, who worketh mightily in the children of disobe∣dience, is so in the power of God, that he doth nothing but at his commaundement.* 1.395 And this is diligently to bee marked, that, whether by forsaking, or by any other waie that mā can shew or not shewe, God, who is most highly good, and vn∣speakeably iust, doth exercise such kind of iudgements, he is not the author, but the reuenger of crimes, while he punish∣eth one sin with another. For we seeke for the merite of mercie (saith Augustine) and we find it not,* 1.396 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:* 1.397 and as age increa∣seth, 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 commaunde∣ment 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 deliue∣ring vp to y^e lusts of the hart, & to the deuil himselfe. [Answere. 2] Second∣ly,* 1.398 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:* 1.399 and as it is the cause of sinnes fol∣lowing, namely, when through the error of a blind heart some euill is committed. And these diuerse respects concurre acci∣dentally 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 a∣punishment. 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, be∣cause it is euill. And God is exceeding good and iust, and can∣not be the author of an euill and vniust thing, as it is written: Thou art a God that hast no pleasure in wickednes.* 1.400 And Cle∣mens Alexandrinus citeth out of the Poet: Iupiter who raig∣neth 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, * 1.401 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 induratiō sticketh fast in themselues, as we haue seene. Secondly, they themselues wittingly and wil∣lingly harden their owne heart against Gods commaunde∣ment, and indurate themselues: as of Pharao not onely it is written, that God hardened him,* 1.402 but also that he hardened his owne heart. And the wiseman witnesseth, that the wicked erre, because their own malice blindeth them. For through ma∣lice 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,* 1.403 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 damna∣tion for sins, so also be predestinated to sins thēselues, 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,* 1.404 nor inconuenient. Of which opinion is An∣selme, 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 in∣conuenient, 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, be∣cause 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.

* 1.405Contrariwise, Fulgentius in his first booke to Moni∣mus, (where plentifully, and of purpose hee handleth this question) defineth,* 1.406 that the good and righteous God fore∣knew 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 pre∣destination, 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.* 1.407 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 fore∣knowledge

may bee without predestination.* 1.408 For by predestina∣tion 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,* 1.409 (when the Pelagians spitefully traduced the doctrine of pre∣destination) 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 with∣out 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 ma∣lice of wicked men, nor the iniquities of sinners, but he hath al∣together predestinated his iudgement, whereby he will render to euery one as he hath done, be it good or euill: which iudge∣ment 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 re∣pentance from them, to whom he hath not giuen it: and that he hath throwne them downe, whom he hath not lifted vp: see∣ing it is one thing to make guiltie an innocent person, (which is farre from God) another thing not to haue pardoned a wic∣ked man, which belongeth to the desart of a sinner. Againe,* 1.410 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:* 1.411 but punishment is predesti∣nated 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. ob∣iection:

God only foreknew, and did not also predestinate those things, which should not haue from him the cause of their wor∣king. To the same purpose did the Councell of Araus. deter∣mine 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 prede∣stinate, and to decree that a thing should be. And now, there is nothing at all done,* 1.412 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,* 1.413 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:* 1.414 but they differ, that election im∣porteth the preparation of faith and good workes, whereby a man commeth to glorie:* 1.415 but reprobation doth not import a preparation of sinnes, whereby a man commeth to punish∣ment. 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 prede∣stinated 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 predesti∣nation, as I haue shewed out of Augustine.

CHAP. XIX. That predestination is stedfast and vnmoueable.

THe fourth part of this whole treatise,* 1.416 according to the di∣uision set downe in the beginning, is of the vnchange∣ablenes of predestination. Where wee must consider, that e∣lection and reprobation, namely, the decree of God concer∣ning the either sauing of men in mercie, or the punishing of them in iustice, cannot be changed, so that of the number of the elect any one perisheth: or contrarily any of the repro∣bates be saued: but as well the one be vnfallibly saued, as the other be vnfallibly damned.

This opinion may be confirmed by many testimonies of the sacred Scriptures. Ioh. 6. the Lord saith:* 1.417 euery one that the father giueth me, shall come vnto me, and all that commeth vnto me, I will not cast forth. And chap. 10. My sheepe heare my voice, and I know them, and I giue vnto them eternall life, neither shall they perish for euer, and no man shall plucke them out of my hand. My father who gaue them me, is greater then all, neither can any man pull them out of my fathers hand. 1. Ioh. 2. They went of from vs, but they were not of vs. For if they had been, they had surely continued with vs. 2. Tim. 2. The foundation of God standeth sure, hauing this seale: God know∣eth who are his. As also Apoc. 7. there is mention made of the seale of the liuing God, and of the certaine number of them that are sealed in their foreheads: to wit, of the seruants of God, whom his grace preserueth harmeles, and vntouched among the midst of the stormes of calamities vpon sea and land. So afterward in the same booke, chapter 13. and 17.

power is giuen to the Dragon and beast to seduce the whole earth: yet the elect are excepted, whose names are written in the booke of life, from the foundation of the world. There∣fore the elect cannot be deceiued, at the least finally. As also Mat. 24. False Christs and Prophets shall arise, and shall worke great signes and miracles, to seduce, if it might bee, the very e∣lect. What meaneth that saying of Paul, Rom. 8. Wee know that all things worke for good to them that loue God, that is, that are called of purpose.* 1.418 All things he saith, euen euill things, yea sinnes themselues, as Augustine witnesseth. And most plainly the Apostle confirming the same, addeth: For whom hee foreknew, them hee predestinated also to bee made confor∣mable to the image of his sonne. Whom he predestinated, them he hath iustified, and glorified also. What shall we say then to these things? If God be for vs, who can be against vs? euen he who spared not his owne sonne, but gaue him for vs all, how shal he not with him giue vs all things also? Who shall accuse the e∣lect of God? who shall condemne? who shall separate vs from the loue of Christ? Neither death nor life, &c. And in the 9. chapter of the same Epistle: It cannot bee that the word of God should faile. On whom he will he hath mercie, and whom he will hee hardeneth. Who shall resist his will? And chap. 11. God hath not cast away his people whom he foreknew: which thing he there sheweth by the example of Elias times, and of the Iewes of his time: among whom albeit farre degenerate, and enemies to the Gospell, yet God reserued to himselfe a remnant according to the election of grace. And he annex∣eth a saying worthie to bee remembred: Israel obtained not that he sought for: but the elect attained it, and the rest were hardened. And a little after: Therefore as touching the Gospell they are enemies for your sakes, but in respect of election they are loued for their fathers sakes. For the gifts and calling of God are without repentance: that is, surely fixed without changing, as Augustine expoundeth, who also warneth vs to vnderstand this saying, not of that calling whereof it is sayd: Many are called, &c. but of that, whereby the elect are cal∣led.

[ 2] Secondly,* 1.419 the propounded sentence leaneth on most effe∣ctuall reasons. For what things God from eternitie fore∣knoweth, they must needes certainly and vnfallibly come to passe, as they be foreknowne of him. For foreknowledge is the knowledge of a thing that shall be. And that which shal come to passe, must needes bee done. And it is confessed al∣ready, that God foreknoweth who shall be saued, and who shall be damned. Ergo, &c.

Further, the decrees of God are vnchangeable.* 1.420 But election and reprobation (as it is said) be the decrees of God, of sauing whom he will in mercie, and condemning whom hee will in iustice. Therefore it cannot be, but both election and also re∣probation is firme and immutable, so that neither the elect can perish, nor the reprobates be saued. For of the immuta∣bilitie of Gods secrets it is said:* 1.421 The strength of Israel will not lye, nor repent. For he is not a man, that he should repent. Also, God is not as a man, that he should lye, nor as the sonne of man, that he should be changed. He hath said, and shall he not doe? he hath spoken, and shall he not accomplish? And in Esay: The Lord of hosts hath decreed, and who can breake it?* 1.422 The hand of the Lord is stretched out, and who shal turne it away? And, My counsell shall stand, and I will doe all my will.* 1.423

But in that God now and then denounceth and threat∣neth some things, which yet afterwards he doth not,* 1.424 by the example of the Niniuites, and of Ezechias: wee must vnder∣stand, that therein the Scripture speaketh according to the nature of second causes, or els with the condition secretly vnderstood of repentance, and prayer, as Iere. 18. such like sayings are expounded: and not in respect of Gods simple and absolute decree. In which sense it is well said of Grego∣rie: The Lord knoweth how to change his saying, but neuer knoweth how to change his counsell. And of Augustine: God knoweth how to change his saying, if we would change our life.

Thirdly,* 1.425 examples manifestly proue the infalliblenes of pre∣destination. Pharao, Sehon, and the kings of the Canaanites with their subiects were appointed to destruction. What

was done? their hearts were hardened, that they might fight against Israel and perish for their sinnes. And it is expressely written:* 1.426 It came of the Lord to harden their hearts to fight with Israel, that he might destroy them. So Elies sonnes hear∣kened not to the voyce of their father, because the Lord had appointed to destroy them. Roboam heard not the people, because it pleased the Lord by that meanes to rent the king∣dome,* 1.427 and to pull it away from Salomons race. Absalom and euery man of Israel despised the good counsell of Achi∣tophel, and heard Husai: because the Lord minded to de∣stroy Achitophels counsell, to punish Absalom. Likewise nothing of the word of the Lord against Ahabs house fell to the ground,* 1.428 but the Lord accomplished as hee had spoken by his seruant Elias.

* 1.429On the other side, how wonderfully was Ioseph, when his brethren went about to kill him, sent into Egypt, and ad∣uanced to the gouernment of the kingdome, that the counsel of the Lord might be fulfilled? What was of lesse hope in the eyes of men, than Dauids raigne? Yet he rose to the dignitie of the kingdome out of all his persecutions, and gouerned the people by the knowledge of his hands; that the Lords counsell might stand, when all the deuises and counsels of the people were scattered. These things are plaine and cleere.

* 1.430But that is more notable that wee reade of Christ him∣selfe. Herod and Pontius Pilate with the Gentiles and peo∣ple of Israel were gathered together against him, to doe whatsoeuer the hand and counsell of the Lord had before determined to bee done.* 1.431 And when by the determinate counsell and prouidence of God they had taken him, being yeelded vnto them, with wicked hands they crucified and slue him, and fulfilled all things that the Prophets had writ∣ten of him, albeit all the while they went about another thing. What shall we say of the Apostle, and teacher of the Gentiles?* 1.432 who first was a blasphemer, and a persecutor, and an oppressor, how mightily and miraculously was he called to the Gospell,* 1.433 when it pleased God, who had separated him

from his mothers wombe?* 1.434 And to vse not so much examples of persons, as of nations: the Gentiles, who sought not after righteousnesse, attained vnto it, and the Lord was found of them who sought him not, and made manifest to them that did not enquire after him: But Israel did gainsay,* 1.435 and seeking his owne righteousnes, was not subiect to the righteousnesse of God. For the elect obtained it, the rest were hardened, as it is written: He gaue them the spirit of slumber, eyes that they should not see, and eares that they should not heare.

Fourthly,* 1.436 the same doctrine of the vnchangeablenes of Gods predestination, is in sundrie places mentioned of Au∣gustine, as cap. 7. de correp. & grat. If any of the elect peri∣sheth, God is deceiued, and is ouercome by mans sinne: but none of them perisheth, because God is not deceiued, nor ouercome by any thing. But he speaketh of such as be elected to raigne with Christ, and not in that sense as Iudas was elected to the worke whereto he serued. And in his answere to the Articles falsely laid to his charge: The predestination of God, albeit it be vncertaine with vs, yet with him, who made the things that shall come to passe, it abideth vnchangeable: neither doth he darken the things that he inlighteneth, nor destroyeth what he doth build nor plucketh vp what he hath planted. For the gifts and calling of God are without repentance, and the foundation of God standeth sure, hauing this seale: The Lord knoweth who are his. And most notably, in Soliloq. cap. 28. All of vs are as a menstruous cloth, comming out of a corrupt and filthie lumpe: but thou that only art cleane, doest purifie them in whom it pleaseth thee to dwell, whom without their merits thou hast predestinated before the world, and chosen for thy selfe to be a holy temple, whose names and number thou knowest, and who cannot perish, to whom all things worke for the best,* 1.437 yea euen their very sinnes. For when they fall, they shall not fall downe, because thou puttest vnder thine hand, keeping all their bones, that none of them bee broken. But yet the death of sinners is most miserable, (those I meane) whom (before thou madest heauen and earth) according to the great depth of thy iudge∣ments, being secret, yet alwaies iust, thou didst foreknow for e∣ternall

death, whose names and merites are numbred with thee, who hast numbred the sand of the sea, and fadomed the bot∣tome of the depth:* 1.438 whom thou hast left in their vncleannes, to whom all things worke for euill, yea their very praier is turned into sin, that if they should ascend into heauen, and make their neast among the starres, they might as dunge perish, and not in the end.

Likewise the Author of the calling of the Gentils, lib. 2. cap. 10. saith: All the sonnes of adoption not onely are elect at the time of their calling here in this life, but also before the world was made: in which election, what man soeuer was not in Christ foreknowne, shall by no meanes be made partaker of him. And by and by. The foreknowledge of God looseth nothing of the fulnes of the members of Christs bodie, and the whole summe forknowne, and in Christ before the world forechosen, cannot bee by any hurt diminished. No man can doubt that this is Luthers verie doctrine,* 1.439 that readeth his booke of ser∣uile will, where he often mentioneth, that the elect are buil∣ded vp by the word,* 1.440 and made better, and that the reprobates are offended, and become worse: that they amend their life by the holie Ghost, and that the other perish without amend∣ment:* 1.441 and if the elect bee in an error, yet that before their death they do come into the right way:* 1.442 that this is necessary, and that they cannot finally bee offended. And praefat. ad Rom. he writeth, that the decree is stable, and the necessitie vn∣moueable of Gods predestination: and he saith, that this neces∣sitie is verie necessarie for our saluation and consolation: be∣cause we be so weake in our selues, that if saluation stoode in vs, verie few or none should be saued: for the deuill would conquer all. But now seeing this sure and most certaine decree of God cannot bee chaunged, nor abolished, by any creature, wee haue hope that at length we shall ouercome sin,* 1.443 albeit now it rage in our flesh. These things in that place saith Luther. But as it is a point of sound doctrine, to hold, that y^e predestinate number of the chosen can neither be increased nor diminished: so not to rest therein is Pelagianisme, as Prosper testifieth. Which Hilarie also confirmeth, reporting that the remnants of the

Pelagians tooke it hardly, that such as were of sound faith, prea∣ched that men were so predestinated both to the one and the other state, that none could go from one to the other.

By these things then it is manifest,* 1.444 that such as be predesti∣nate [ 1] to eternall life, doe not perish, yea cannot possibly: and that because of the counsell of Gods will, that cannot be in∣fringed, or hindred by any creature. It is plaine also, that the number of such as shall bee saued, is sure and certaine with the Lorde, who knowes his owne,* 1.445 and numbereth the sand [ 2] of the sea. Whereunto Augustine de Correp. & gra. cap. 13. The number of them that be predestinated to the kingdome of God is so certaine, that nothing may bee added to them, nor taken from them. Againe ad Laur. cap. 29. The number of the blessed, whether it be that which is, or that which shall be, is in the eye of that workeman, that calleth things that bee not, as though they were, and disposeth all things in number, weight and measure. And whereas some thinke that the number of [ 3] the elect is precisely so great, as there be deuils, that fell from the society of the Angels, it is surely curiosity. Augustines opinion is better in the place now alleaged: who albeit hee acknowledge that the elect among men doe come in the place of the Angels that fell, to restore the city of GOD, yet hee saith nothing of the equality of the number, yea hee leaueth it in doubt, as a secret knowen to God. For to what purpose should a man auouch a thing with perill, that safely he may be ignorant of?

CHAP. XX. Answeres to such obiections, as are wont to be made against the vnchaungeablenes of Predestination.

BVt some obiect vnto vs in this place,* 1.446 that a windowe is opened to impiety, by making as it were sides, whereto neither must anything be added, nor any thing detracted: & fatall necessity is brought in: the free will of man denied: the

ministerie of the word and praiers taken away: sinners are ex∣cused; and (which God forbid) God is accused as the author of sin: and men are prouoked to despaire, and such other like, whereby subtil detractors openly vaunt themselues, as the Pelagians did in old time, by the report of Prosper and Hilarie. Further beside these consequences of mans reason naughtily wrested, there bee some places of Scripture obie∣cted, but in vaine as we shall see.

[Obiection 1] First, therefore they cauill, that a windowe is opened to hai∣nous offences, because men thus thinke: It must needes be done that God hath predestinated: Therefore whether I do well or ill, if I be predestinated to Gods kingdome, I shall be saued: if I be not, I shall be damned.

[Answere.] I answeare. What ignorant men, I will not say, Epicures thinke or not thinke, it is nothing to vs. For manie abuse euen the doctrine of grace, and thinke; because we are iusti∣fied freely, men must giue themselues to sin, that grace may abound:* 1.447 whose iudgement is iust, saith Paul. But that must not bee imputed to the doctrine, but to the abuse of it. For [ 1] first it belongeth not to vs to giue sentence of Gods secretes, but the will of God reuealed in his word is to be followed. And that commaundeth vs to heare the sonne, to repent and to be∣leeue the Gospell, that we may be saued. So Luther represseth those wicked speeches, on the 26, of Genesis, and elsewhere. For it is all one, as if a man said: what God hath appointed must be; therefore all care of our soules, and all our labour is vncertaine, and to no purpose.

* 1.448 [ 2] Secondly, predestination not onely appointeth the ende, but also the meanes vnto the end, as the Apostle saith: whom hee hath predestinated, them also hee hath called, iustified, and glorified. Also, Hee hath chosen vs in him that wee should bee holy, and without blame before him. Wherefore, it is a platting of a contradiction that he who is predestinated, can will and do euill finally. Yea rather, as Augstine writeth, they that be of the number of the chosen & predestinate, albeit they leade a bad life for a time,* 1.449 yet through the goodnes of God they are brought to repentance, and are not taken out of this life in their

sins: for predestination is the preparation of Gods benefites whereby as many as be deliuered, are most certainely deliuered. Therefore that vaine and idle reason (as it is called) doth not trouble vs, which if wee should obey, it is to no purpose whatsoeuer we do in our life.

But let the obiection be turned vpon them, that so bring in predestination, that they separate the means from the end. In old time such was the heresie of the Predestinati, who,* 1.450 (as Sigebert witnesseth in Chron) sprung vp vnder Honorius the Emperor, and Pope Zosimus, were so called of the doctrine, they held: because naughtily vnderstanding predestination and grace, they auouched, that neither the study of good works profited them that liued well, if they were predesti∣nated of God to death, nor that the vngodly were hurt by wicked liuing, if they were predestinated of God to life. By which assertion they withdrew good men from good things, and stirred vp euill men to wickednes.

Another obiection was of destiny,* 1.451 that it was brought in if all things depend on the stable & immutable decree of Pre∣destination; as for example, who shall receiue the word, who not: who shall beleeue, who shall not, and thereby who shall be saued, who damned.

I answere. We preach not destinie but the depth of Gods grace, whereby the difference is made of the elect from the lumpe of perdition, the rest in the same lumpe being forsaken by the iust iudgement of God. And whereas the order of Gods grace, and his iudgement is vnmoueable, that maketh nothing for fate or destinie: vnlesse peraduenture we should take fatum to be deriued of fando, which is of speaking. For we cannot denie, that God once spake, that is, vnmoueably and vnchangeably decreed, what things he would doe, as he knew vnchangeably all things that should bee, in which re∣spect (as Augustine writteth) wee may say,* 1.452 fatum hath his name of fando. But this name was wont to be vnderstood in another matter. For in the commō vse of speaking, by fate men vnderstand the force of the position of the starres and planets, as it falleth out, when a man is borne, or conceaued,

or newly formed,* 1.453 & this is the Mathematicall fate. Also those things are of many writers called fatal, which happen beside the will of God, and men, by the necessitie of a certaine or∣der, as that verse sheweth:

What once prepared is to be, Surmounteth Ioue his high degree.

And in Homer (the prince of Poetes) Iupiter lamenteth, that he could not deliuer from death his deare sonne Sarpe∣don, whom fate compelled to die: Likewise Neptune mour∣neth because he could not hinder the returne of Vlisses into his countrey, that he might reuenge Cyclops his sonne; for the sates had decreed that Vlisses should returne into Ithaca. And in Ouid the same Iupiter saith:

Thinkest thou alone (O daughter deare) from thee to put away vnconquerable fate?

And afterward:

The fates that stable be, and do abide for aye, feare neither planets thunderbolts nor any great decay.

* 1.454Also this opinion is commonly attributed to the Stoicke philosophers, albeit Augustine doeth mitigate their opinion) because they said that the knitting together of things by fate doth depend vpon Iupiter, whom they supposed to be the so∣ueraigne God. For in Aulus Gellius li. 6. cap. 2. there is Chry∣sippus his definition of fate or destinie:* 1.455 that it is the naturall and vnchangeable coniunction & order of all things frō euer∣lasting.* 1.456 As Cicero also noteth the opinion of such mē as say, that all things are brought to passe by a naturall binding and coupling together without interruption. These dotings not only the Church, but also sounder phylosophie reiecteth and condemneth: both because they take from God his libertie and omnipotencie, and also because they abolish the order and manner of working ordeined by Gods wisedome in second causes. For some second causes bee ordeined of God to certaine and determined effectes, other be not, but of their owne nature are indifferent to bring forth this or that effect.

* 1.457Other men doe terme the connexion and order of all causes hanging on the wil of God by the name of fate, which we vse to call Gods prouidence. So Anneus Seneca: (The

fates leade him that is willing, & draw him that is vnwilling,) most euidently called that fate, which in the same place hee had called the will of the highest father. And Apuleius saith,* 1.458 that fate is a diuine Lawe, whereby the ineuitable purposes and entreprises of God are brought to passe.* 1.459 After the same maner Boëtius spake many things of fate. For he will haue a fatall order to depend vpon the simplicitie of the diuine pro∣uidence:* 1.460 so that prouidence is a diuine way disposing all things, but fate is a disposition inherent in moueable things, that is, the execution of that eternall prouidence in God. And seeing fate proceedeth from the beginning of an immoue∣able prouidence, he writeth, that hence it commeth to passe, that it also is immutable.

With such men as these bee, if we credite Augustine,* 1.461 wee must not greatly contend about the worde, seeing they attri∣bute the very order of causes, whereby euery thing is done that commeth to passe, to the will and power of the Soue∣ragne God, whom most truely wee beleeue, both that hee knoweth all things before they be done, and also leaueth no∣thing vndisposed: and all powers are from him,* 1.462 albeit not all wils proceede from him. For euil wils are not from him, because they are against nature, which commeth from him.* 1.463 Yet because wee must speake of diuine things according to the rule of pietie, it is beter to abstaine from the word fate or destinie, as Augustine in the same place notably aduiseth vs chapter 1. Humane kingdomes are altogether appointed by the diuine prouidence, which if a man therefore attribute to fate, because he vnderstandeth thereby the very will and power of God, let him hold his iudgement still but let him reforme his tongue.

But it is an vngodly & sacrilegious thing,* 1.464 that some ende∣uour to finde fault with y^t order of causes which are coupled together, which order is certaine with God foreknowing & disposing it: such men must at length needs fall to this point, that they will both deny Gods foreknoweldge, and also all prophecie, that is clearer then the light, (as Cicero did, de di∣uinat. 2. For if all future things be foreknowne, that they shall

in that order come to passe, as they are foreknowne that they shall bee. And if they shall come to passe by this order, the order of things is certaine with God foreknowing them. And if the order of things be certaine, the order of causes also is certaine. For not any thing can be done, before which there went not some efficient cause.

[Obiection. 3] * 1.465But in this order of causes that are ioyned one with ano∣ther, is there any libertie of our free will? Doeth the chaine of predestination constraine the very motions also of mens mindes?

[Answere.] * 1.466I answere, there is a threefold libertie according to the common distinction: libertie from coaction, from sinne, and [ 1] from miserie. Of these three, libertie from coaction or compul∣sion is the propertie of the will, that cannot be lost, as Bernard sayeth, that is, that whatsoeuer it willeth, whether it bee that which is good, by the grace of God: or that which is e∣uill of it one nature, it alwayes willeth it freely, that is, with a voluntary motion, and not by compulsion. Wee doe surely many things against our will, and compelled: yet the will it selfe can desire or chuse nothing vnwillingly and forced: be∣cause if it should wil by constraint, it should vnwillingly wil, which implyeth a contradiction.* 1.467 Otherwise as it is in Au∣gustine, man naughtily vsing freewill, lost both himselfe and it, and hereby, hee that is the seruant of sinne, is at libertie to sin, but to doe right cously he is not free, vnles being deliuered from sinne, he begin to be the seruant of righteousnesse. Moreouer, if [ 2] by free be meāt that, which is subiect to none, nor dependeth vpon any other thing,* 1.468 or is limited, in that sense wee must not doubt, that there can be no libertie of mans will, but that all things are done of necessitie, as God hath foreknowne, and worketh by his vnfallible counsel,* 1.469 and power, as Luther often mentioneth in many places in his booke of seruile will. For as other things, so the elections of the wils of angels and men, are subiect to Gods prouidence,* 1.470 in whom we liue, bee, and are mooued, and who inclyneth the heart of a king, whither souer he will.* 1.471 Gregorie Nyssene in his booke that he wrote of man, saith: prouidence is of such things as be not in vs, And

Damascene lib. 2. orth. fid. writeth,* 1.472 that God foreknoweth only the things that are in vs, and doeth not foreordaine them.

But these are daungerous speeches, and ought not or can∣not be admitted but very warily; as Thomas aduiseth vs:* 1.473 And Augustine much better: All wils are subiect to the wil of God, euen all wils, because they haue no power but what he granteth them.

[Obiection.] But thou wilt say,

• What is determined of God, necessarily so commeth to passe, as it is determined.
• But all actions and moti∣ons of the mindes of men are determined of God.
• Therefore ne∣cessarily they so come to passe:
• & by the force of the consequent, there is in them no libertie of our will.

[Answere.] This Syllogisme being granted, wee yet denie that which is inferred vpon it. For we must make difference betweene the necessitie of coaction,* 1.474 and immutability. That moueth violently through an externall beginning only▪ but this imposeth surely a necessity vpon the second causes, that they effect this or that thing, and thereby also vpon the effects, that they so come to passe:* 1.475 yet it taketh not away the natures of things, but rather confirmeth them. Therefore albeit in respect of God, who foreseeth all things infallibly, and vnchaungeably foreordayneth them, necessari∣ly, that is, infallibly and vnchaungeably all things come to passe: yet in respect of the second causes, (them I meane, that are not in their owne nature limited to certayne effects, as be all the willes of Angels and men,) many things are done con∣tingently, and by choice. And it is to be marked, that, seeing effects haue their names of their next causes, such effects are rightly called contingent: euen as they, that arise of second causes necessarily working, (as the motions of heauen, the heate of fire,) are, and are called necessarie: albeit notwith∣standing in respect of God, altering the order of nature, as often as pleaseth him, contingencie or chaunce hath also place in such. Examples confirme this answere.* 1.476 As for ex∣ample Christ must suffer and be slaine, yet he suffered and dyed willingly, as it is written: I lay downe my life,* 1.477 that I may take it againe. No man taketh it from me.* 1.478 I haue power to lay it downe, and I haue power to take it againe. Also, All things

must bee fulfilled, which were written of him: yet what was more casuall, considering the natures of second causes, than that the souldiers cast lots for Christs coate? that they brake not a bone of him? and such like. In the Angels also & per∣fect spirits in heauen, so mightie is the kingdome of grace, that necessarily they doe not sinne: shall we therfore depriue them of the libertie of their will? What shall wee say of God himselfe, who is vnchangeably good, who must needes al∣waies liue, and foreknow all things? Yet God forbid that we should put the life and foreknowledge of God vnder necessi∣tie: as neither is his power diminished, when he is said, that he cannot dye,* 1.479 or bee deceiued. Which example Augustine also vseth: where hee answereth in like maner the foresaid question by that distinction of a twofold necessitie. And chapter 9. he writeth, that it doth not follow, that if there bee with God a certaine order of causes, therefore nothing is in our will seeing in the very order of causes euen our willes are ac∣counted. Anselme writeth at large of this matter, concerning the agreement of Gods foreknowledge and predestination with freewill.

CHAP. XXI. Answers to the other obiections.

[Obiection 4] * 1.480BVt they say, that by the doctrine of Gods vnchangeable pre∣destination the ministerie of the word is ouerthrowne, and cleane taken away: to wit, all instructions, exhortations, re∣proofes, consolations, and lastly all doctrine both publikely and priuatly. For what things are vnchangeably predestinated of God to be done, in vaine are meanes vsed in them: And such is the saluation of men: Therefore such meanes are vsed in vaine.

[Answere.] But there is an error in the Maior, which onely is true tou∣ching meanes, that are not ordained of God, or els, without which it is manifest that hee will bring to passe those vn∣changeable euents. But it is of no force concerning those

meanes, which euen he himselfe pleaseth to vse for the ends appointed of him, and hath also commanded vs to vse them. And such are those meanes that are mentioned in the obie∣ction. For it is written:* 1.481 Giue heede to exhortation and rea∣ding: practise these, continue therein: take heede to thy selfe and to doctrine. For if thou do this, thou shalt saue thy selfe, and those that heare thee. Also, Be instant in the word, in season,* 1.482 out of season, rebuke, reproue, exhort with all trueth and do∣ctrine, watch in all things. And the Lord himselfe saith:* 1.483 If thy brother sinne against thee, goe and tell him his fault, &c. if hee heare thee, thou hast wonne thy brother.* 1.484 And euery where wee are commaunded to stirre vp the slothfull, to re∣proue those that sinne that they may repent.

Further it is certaine,* 1.485 that predestination belongeth not onely to the end, namely the saluation of such as be predesti∣nate, but to the meanes also leading to that end: the word of God and experience bearing witnesse, that it is giuen to very few to receiue the doctrine of saluation by the Lord himselfe or by Angels,* 1.486 without the preaching ministerie of man: and that it is giuen to many to beleeue in God by men. For God obserueth this order commonly towards his elect, that whom he hath seuered from damnation by the bounti∣fulnes of his grace, for them he procureth his Gospell to bee heard, and when they heare, moueth them to beleeue,* 1.487 and to continue vnto the end in saith, which worketh by loue, and to repent vpon admonition, if at any time they go astray. Yea and some also hee bringeth backe into the way which they had forsaken, without the reproofe of men.

But in the children of perdition it commeth to passe that is written, that they hearing heare not, that is,* 1.488 hearing by the sense of the body, they heare not with the assent of the heart.* 1.489 In the meane while, seeing wee know not who belong to the number of the predestinate, who not, we must be so affected with loue, that we wish al to be saued, warning & reprouing all and euery one as occasion is offered, with meekenes, wai∣ting if at one time or other God will giue them to acknow∣ledge* 1.490

the trueth, and escaping out of the snare of the deuill, (of whom they are held captiues) to receiue a sounder minde. Therefore let vs doe our dutie, applying brotherly correction to all men, that they perish not, or destroy others: but it be∣longeth to God to make the same profitable vnto them,* 1.491 whō he himselfe hath foreknowne, and predestinated to bee con∣formable to the image of his sonne. And albeit hee make it not profitable to all, (for many are the children of perdition) yet it is sufficient for vs, that we doe deliuer our owne soules, while they perish not through our fault. As the Lord saith to Ezechiel:* 1.492 When I shall say to the wicked, thou shalt surely die: and thou hast not warned him, nor spoken to him to returne from his wicked way, that he might liue: that wicked man shall die, but I will require his blood at thy hand. But if thou hast warned him, and he hath not repented of his wickednes, he shall die in his iniquitie, but thou hast deliuered thine owne soule. And Paul witnesseth,* 1.493 that we are the sweete sauour of Christ to God in them that are saued, and in them that perish. The vngodly also are made without excuse in hearing what they ought to do, least they should say: If I had knowne it, I would haue done it: therefore I did it not, because I knew it not.

[Obiection 5] The same account is to be made of praiers, which the vn∣changeablenes of Gods predestination and purpose maketh not any whit the more idle,* 1.494 as some naughtily suppose. For albeit by prayers Gods predestination is neuer changed, yet by them wee are holpen as by certaine meanes hereunto or∣dained of God, both to attaine vnto many effects, and also to the very ende of predestination, according to the promise: Euery one that calleth on the name of the Lord, shall bee sa∣ued.* 1.495 And in the Gospell: Aske and it shall be giuen you. For whosoeuer asketh receiueth. And anone: how much more will your heauenly father giue the holy Ghost to them that aske of of him?

But here it must be marked, that what things the Saints ob∣taine by praying, they were so predestinated, that by prayers they should bee obtained, as Gregorie well said. To which

purpose Augustine also saith,* 1.496 that prayers much auaile to ob∣taine those things, which God foreknew that he would grant to them that pray.

Thus a double error is excluded. One is of certaine super∣stitious [ 1] men,* 1.497 as though the decree of God made concerning some man, (put the case of condemning him) might be alte∣red by sacrifices and prayers:* 1.498 as the tale is of Traiane the Em∣perour, that when he was in hell, (the place of reprobates) he was from thence deliuered by the prayers of Gregorie. The other error on the contrary faulteth, as though a thing so hole∣some [ 2] and so necessarie, namely prayer, (the onely entercourse betweene man and God, as Boethius saith) should seeme to haue no force, because God hath cōstantly appointed whom he will saue, and whom he will damne: the one pertaining to his mercie, the other to his iudgement.

And wee must not heare, nor tolerate wicked men being [Obiection 6] both ignorant, and also hurtfull and bold,* 1.499 who when they do amisse, and securely delight in sinnes, flie to the necessitie of predestination, as to a certaine sanctuarie, and what things they wickedly commit, they say must be attributed to prede∣stination. Whereby they would seeme to bee blameles, and put all the fault in God, as the author of sinnes, as Rom. 9. such men say: Why is he yet angry? For who shall resist his will? But Iames rightly reproueth those men that goe about to ex¦cuse themselues from God. Let no man when he is tempted,* 1.500 say, that he is tempted of God: but euery one is tempted, when he is drawne away by his owne concupiscence. Then lust, after it hath conceaued, bringeth forth sinne. And the booke of Ec∣clesiasticus confuteth a double impietie with one and the same answere, chapter 15. Say not thou, the Lord hath caused me to sinne: for thou oughtest not to doe the things that he ha∣teth. Say not thou, he hath lead me into error, for hee hath no neede of the wicked man. The Lord hateth all abomination, and they that feare him, loue it not. He made man from the beginning, and left him in the will of his owne counsell. If thou wilt, thou shalt obserue the commandements.

Doubtles these are the fountaines of sinnes, properly be∣longing

to sinners, lust, and their freewill: for man is not cō∣pelled to commit euils, but he doth them of his own accord, and greatly liketh and alloweth them, as these sayings of Scriptures testifie. He would not vnderstand to doe well. And, they would not receiue instruction, and many more like in the bookes of Scriptures. But Gods predestination ought not to be accounted the fountaine of sinnes. For by the helpe thereof (as Augustine notably hath left in writing) wee know that many are held backe from falling,* 1.501 but none caused to fall, and hereby predestination is the cause that many stand, and that no man falleth. Therefore (saith he) it is a detestable o∣pinion, that supposeth God to bee the author of any euill will, or euill action. And when men sinne, they serue their owne lusts and desires: but when they auoide euill, and doe good, the waies of men are guided by the Lord to delight in his way. And else∣where.* 1.502 They that are without the grace of predestination, that is strangers from the purpose of God, and abide in euill workes, we doe not say, as you thinke, that they are so ordained of God the creator of all that they should perish, as though hee made them to liue wickedly, and cast them headlong into euery dead∣ly worke. Farre bee that from the purpose of God. Neither say we, as you imagine; albeit they be willing to beleeue, and to giue themselues to good workes, yet that God will not bestow these vpon them seeing such willingnes is the gift of God &c. These things that father opposed to that blasphemous spirit, that rai∣led on the truth by the Pelagians.* 1.503 But the same spirit abideth euen at this day in the aduersaries, who imagine otherwise than wee iudge, as though God forced the reprobates to sinne, casteth them downe, carrieth them away, and vio∣lently trampleth vpon them, their cause vnheard. O blasphe∣mie!

* 1.504But they except against vs, that sinners seeme blameles, that they obey not the trueth because obedience it selfe in his gift. This (say they) we receiue not, why then are wee repro∣ued a•• though we could giue it to ourselues, and by our will will not giue it? The argument is such as this is:

They that receiue not faith and conuersion of God, seeme ex∣cusable:

because wee cannot haue faith and conuersion, vnles God giue it vs.

But such are all those that repent not.

Ergo.

Here the Maior is false, albeit it seeme goodly to humane reason: because God made man vpright from the beginning, and created him after his owne image: but man through his owne malice, and the deuill the prouoker, falling from his vprightnes, wherein hee was first made, became wicked. Is God a debter vnto vs to restore vs, because we lost grace re∣ceiued? Or shall it not therefore be lawfull for him to require againe of vs, that which is his owne? He hath power to exact it, and hath power also to remit it. But of whom it must bee exacted, and to whom it must be remitted, it belongs to the Lord to iudge, and not to the debters.

[Obiection.] But (say they) the reprobates, while God forsaketh and har∣deneth them, cannot auoide sinnes. And it seemeth vniust, if God should punish a man for those things that he cannot a∣uoide.

[Answere.] I know surely that this seemeth vniust to Albert Pighius, and other Sophisters, whose wisedome God hath made foo∣lishnes, but how vniustly, it is manifest: for if that reason were any thing worth, God could not without a token of crueltie and iniustice punish originall sinne, which certainly no man can auoide in his birth.

[Obiection.] They obiect this also: He that foreseeth sinne, and doth not hinder it when he may, is not without fault. God foreseeth sins, and doth not hinder them, when he might most easily. There∣fore, &c.

[Answere.] Hereunto some make answere, that God doth not put a∣way sinnes, because hee will haue his reasonable creature to retaine his libertie, and choise of good and euil, which other∣wise he should lose. But if that reason were forcible, either Gods grace should be destroyed, whereby the godly and e∣lect auoide sinnes, or els they must be said to want the choise of good and euill. Therefore to answer more truly, we must here remember, that wee ought not to dispute of the righ∣teousnes

of God after the rule of mans righteousnes. The first proposition taketh place concerning men, and not concer∣ning God. For men both by the societie of nature, & Gods law are bound one to ••nother, that one should procure the welfare of another, and hinder the destruction. But God is bound to none, and he may doe with his creature what hee [ 2] will, without the iniurie of the creature, as Lord of all, and ha∣uing full dominion ouer his owne goods. Further, because of his omnipotent goodnes and wisedome, he can tell how to worke good euen of euill, which men cannot doe.

Which things seeing they stand thus, let no man in his heart accuse God, who will render to euery one according to his workes:* 1.505 but let euery one blame himselfe when he sinneth, and let him say, when he is damned: Thou art iust O Lord in all that thou doest vnto vs, and all thy iudgements are true. And whosoeuer is set free let him say:* 1.506 The Lord is mercifull and full of compassion, he hath not recompenced vs according to our sinnes.

[Obiection. 7] As for that that was added touching despaire, that it was bred in the mindes of men by the doctrine of the constant and vnchangeable purpose both of Gods election and repro∣bation,* 1.507 it is also a meere slaunder. Nay it is the most true ground of all our comfort and saluation, that we know that God hath chosen his owne in Christ before the foundation of the world, who beleeue in him, and hath predestinated them vnto adoption, according to the good pleasure of his owne will: and that this purpose of free election, and predestina∣tion is so firme, that neither it can bee changed of any crea∣ture, neither doth God euer repent him of his gifts and cal∣ling. This thing the places of Scripture euery where con∣firme, which speake of predestination: as what the Apostle saith:* 1.508 The foundation of God standeth sure, hauing this seale; The Lord knoweth who are his. Doubtles the Scripture spea∣keth this to our consolation, least wee should be troubled for the reuolt of some men from the Gospell, and for other of∣fences. And more fully Rom. 8. We know that all things work for the best to them that loue God, that is, to them who are cal∣led

of purpose. For whom he foreknew, them he predestinated also to be made conformable to his image, &c. And thus con∣cludeth; I am perswaded that neither death nor life, nor An∣gels, nor any creature can separate vs from the loue of God which is in Christ Iesu. We see how the Apostle armeth vs a∣gainst all temptations of this world with this perswasion, that election is sure and stable, whereby wee are chosen in Christ vnto eternall life freely and of his meere loue: as the Lord also in the Gospell comforteth vs therewith:* 1.509 that the elect cannot be seduced: that he suffereth not his sheepe to bee pluck•• out of his hand: that our names are written in heauen. Also, feare not little flocke, for it pleaseth your father to giue you a kingdome. And in Iohn,* 1.510 least the faithfull should be of∣fended through the obstinacie of the vnbeleeuers: what soe∣uer the father giueth me (saith he) commeth vnto me, and he that commeth vnto me, I will not cast him forth: because I came downe from heauen, to doe his will that sent me. There∣fore by the view of these sayings of Scripture it appeareth, that the doctrine of the firmenes of Gods election is reuea∣led vnto vs for this cause, that it might bee the foundation of all certaintie, against all kinde of temptations, which arise either in respect of our infirmitie among so many dangers of the godly, or of the vnbeliefe or apostacie of others from the faith, or in respect of other thing.

Hereof saith Luther notably, when he had auouched,* 1.511 that the decree of predestination is sure and vnmoueable, addeth moreouer, that this necessitie is most necessarie vnto saluation and consolation. He assigneth the reason, because we be so w••••ke in our selues that if our saluation consisted in our owne stregth, very few or none should bee saued: for the deuill would ouer∣come all men. But now, saith he, seeing Gods decree is sure and most certaine, and cannot be altered by any creature wee haue hope to ouer come sinne at the length.* 1.512 Hee teacheth the same thing at large, and amplifieth it by the consideration of so many perils, and deuils daily assaulting vs.* 1.513 And surely it is a wonder, among so many streites, wherewith our life is beset,

that any man had rather betake himselfe to his owne infir∣mitie, than to the certainety of Gods promise and grace.

[Obiection.] * 1.514But thou wilt say, the will of God concerning my selfe, is vncertaine vnto me. And this is it, that maketh me sad and sorowfull, that seeing there is a certaine and sealed number of them that be predestinate, which cannot be increased nor di∣minished, I am vncertaine, whether I belong to that number: if I knew this, I would rest my selfe in that sure foundation.

[Answere.] Answere. This is one question, whence we may knowe our selues to be elect, whereof heareafter we wil speake: and it is another, whether the firmenes of election serue to despera∣tion rather than consolation. Then, this being now granted (albeit it ought not to bee granted) that Gods will is vncer∣taine vnto vs concerning our saluation, is thy will concer∣ning thy selfe certaine vnto thee?* 1.515 He that seemeth to stand, let him take heed least hee fall. Therefore seeing both Gods will and thyne owne, that is, thyne endeuor and perseue∣rance as from thy selfe, as vncertayne: why doth not man commit his faith, hope, and charity vnto the stronger rather than to the weaker? And let these things bee spoken against the obiections of the first sort, that is, the consequences of humane reason.

CHAP. XXII. Answeres to some places of scripture, vsually obiected a∣gainst the certainety of Predestination.

BVt they that make the grace of election common to all, and will haue it made frustrate of many afterwards, through vnthankefulnes, for the most part obiect these pla∣ces out of the sacred Scriptures. First, The Pharises and law∣yers are sated to reiect the counsell of God against themselues:* 1.516 therefore they made frustrate vnto themselues election, which was common to them and others.

I answere. By the counsell of God in that place is not

meant election, or the ordination of the Pharisees to eternall life. For if they had been ordayned thereto, doubtles they had beleeued.* 1.517 But the will of God reuealed by the ministery of Iohn Baptist is noted, that such as desire to bee saued, and to flee from the wrath to come, should be baptized with the baptisme of repentance, and beleeue in him, that was to come after him, that is, in Christ Iesu. Therefore this the E∣uangelist meaneth, that the people and the Publicanes o∣beyed the doctrine of Iohn to saluation: and that the Phari∣sees and Scribes did not obey to their great harme, indeuo∣ring to establish their owne righteousnes.* 1.518 After this maner Paul to expresse his faithfulnes in his ministery, which he had receiued to testify the Gospell of the grace of God, saith, that he eschewed nothing, to the intent he might declare to the E∣phesians all the counsell of God, that is, faith and conuersion, as the text there sheweth.

[Obiection 2] 2. Obiection. They, to whom some of the epistles of the A∣postles were written, were Saincts, and elect: yet in them many* 1.519 fell away from the faith, and perished. Therefore some elect doe perish.

[Answere.] Vnto the Maior is answered, that they were Saints and elect, but not all, because many are hypocrites in the assem∣bly of the visible church. Therefore the argument consisteth of pure particulars. Further, the name of the Elect, is not vsed after one sort in the Scriptures. Beside the speciall significa∣tion, whereby such as before ordayned to eternall life, are cal∣led Elect, there is also this vse of the word, that generally, (speaking after the rule of charity, and not of faith) they are called Elect, whosoeuer by outward calling are numbered with the people of God, whether in deed they bee already faithfull, and sanctified, and elect before God, or not: and according to this general signification we graunt the whole argument.

[Obiection. 3] 3. Obiection of the booke of life is somewhat harder,* 1.520 when Dauid saith: Let them be blotted out of the booke of the liuing, and not be written with the iust. As also Moses intrea∣ting for the people, praied. Either forgiue their sinnes, or if not,

blot me I praie thee out of the booke that thou hast written.* 1.521 To whom the Lorde answered: Him that sinneth against me, will I blot out of the booke of life. Therefore some written in the booke of life, may be thence blotted out, and consequently, some predestinate to life, doe perish, because the predestination of Saints and the booke of life, are all one; at the least in sub∣stance,* 1.522 albeit they somewhat differ in reason. For predestina∣tion is the very ordination of the Saintes to eternall life. But the booke of life metaphorically is nothing else, than the know∣ledge in the minde of God of them that be predestinate, as Tho. in 4 cap. ad Phillip. and others expound.

[Answere.] I answere. Augustine handling that place of the Psalme, answereth this doubt after this sort, that who so be in very deede written in the booke of life, not one of them is blotted out:* 1.523 but blotting out pertayneth to them onely, that not in very deede, but onely in their owne, and other mens opinions are written therin: and that such are said to be blotted out, when it is manifest in this world, or that which is to come, that they were not in the number of the predestinate. Some men make a distinction thus,* 1.524 that the booke of life is taken two maner of waies: either for the catalogue of the elect vnto eternall life, or els for the catalogue of them, that professe the saith of Christ, and are counted among the members of the Church, whereof many doubtles are blotted out. So Ezechiel 13. it is said of the false prophets: They shall not be in the as∣sembly of my people, and shall not be written in the writing, that is, in the booke of the house of Israel. He meaneth, that, albeit false prophets would seeme to bee the people and Church of God, yea the piller thereof, they should be so farre from bee∣ing reckoned in that degree, as that they should be accoun∣ted altogether strangers from Gods people. The matter commeth all to one point. Augustine confirmeth the said ex∣position, partly by that that followeth in the words of Dauid: and let them not he written with the righteous: from whence he gathereth, that such men, as touching Gods iudgement, were not yet written in the booke of the liuing: partly by other places of Scripture concerning the booke of life, as that

which the spirit of God saith in the Apocal.* 1.525 That they all shall worship the beast, whose names are not written in the booke of life. Therefore saith Augustine, they shall not worship, that are written. Further Dauids prophesie is wholy directed against Iudas the traytor, & other obstinate enemies of Christ, stran∣gers from the grace of election, reprobates, and children of perdition, as it is plaine by the interpretation of Paul. For thus he saith: Israel obtained not that which he sought for,* 1.526 but the elect haue obtayned it, and the rest were hardened, as it is writ∣ten: let their table be their snare: let their eyes be darkened, &c. These bee Dauids very words out of this very Psalme: which seeing the spirit of God expoundeth of the reprobate Iewes, such as pertaine not to election, it appeareth that their writing in the booke of life cannot otherwise be taken, than as farre forth as they gloried for a while in the title of the Church, till they were blotted out, that is, were declared to be cast awaies, & no waie pertainnig to the body of the Church.

But Moses was one of the predistinate sonnes of God,* 1.527 and truely written in the booke of the liuing. Therfore some truly written in the booke of life are blotted out of it, or may be blot∣ted out.

[Answere.] I denie the consequence, because the Maior which is o∣mitted in the argument is false: to wit, that Moses was blot∣ted out, or could be blotted out of the booke of life. He surely wished to be blotted out for the sin of Israel, rather than the name of God should be blasphemed among the Gentiles: but it was not done, or could be done, because he wished it. Nether are we to maruell, that Moses wished that, that could not bee, seeing this is vsuall in the praiers of the Saints, that through a certaine vehement loue of God and their neigh∣bor, their will is caried away euen vnto things that cannot be done. Example hereof we haue in this very wish of Moses, who desired to drawe rather vpon himselfe the punishment and damnation of transgressors, if God would not at all par∣don their sin. For the iustice of God doth not suffer him to punish an innocent for an offender, but the soule that sin∣neth shall die. Euen as Moses that wished such a thing, was

answered of the iudge of the worlde: He that sinneth a∣gainst me, I will blot him out of the booke that I haue written. So Dauid prayed:* 1.528 Who will graunt me, that I might die for thee, sonne Absolom? Whereas yet it could not be, that hee should die for Absolom. Christ also knew well enough, that he must drinke of the cup, yet he said: Father if it be possible, let this cup passe from me. And to vse a most like example, Paul wished to bee accursed from Christ,* 1.529 for his brethren the Israelites; that is, for the loue of Christ hee was ready, if it were possible to lose the kingdome▪ of heauen, and to goe to hell;* 1.530 as often Chrysostome expoundeth that place. But as touching the Lordes answere to Moses, when hee saith, That he will blot him out of his booke, that hath sin∣ned against him: the answere is all one, with that that we made before to the place of the Psalme, which Ambrose also vpon the ninth to the Romanes, plainely approueth by his iudgement, and among the later writers, Doctor Heerbrand subscribeth vnto him.* 1.531 Therefore let Huber ra∣ther consult with them, than scorne the trueth and the lo∣uers of it, and tauntingly terme them doubtfull Doctors, when as he himselfe plaieth more truely, the doubtfull dis∣puter, dallying with the doubtfull significations of wordes to deceiue others.

[Obiection. 4] Beside, it is obiected out of the twelfth chapter to the Hebrewes.* 1.532 Yee are come to mount Sion, the citie of the li∣uing God, the heauenly Ierusalem, and to thousands of An∣gels, and to the companie of the first borne, &c. Take heede that yee despise not him that speaketh, for if they escaped not, that despised him that spake in Gods name in the earth: much more wee, if wee abhorre him, who is from heauen. Some of these, of whome this speech is, doe fall away, and perish for euer: because hee terrifieth them with eternall punishments, if they resist the worde. But these that are spoken of, are written in heauen: therefore some of such doe pertsh.

[Answere.] I answere that of pure perticulars nothing is concluded.

Certainly the Minor is onely particular: because it is spoken of those first begotten, that are written in heauen, and not of other whomsoeuer, that pertaine to their societie and the Churches: among whom it is not to be doubted, that many are hypocrites, that shall in their time be iudged of the Lord. But (say they) it is written: keepe that thou hast, that no man [Obiection. 5] take away thy crowne. He that standeth,* 1.533 let him take heed lest he fall. If God spared not the naturall branches, take heed,* 1.534 that he spare not thee also. In feare and trembling worke your sal∣uation. These and the like exhortations and threatning per∣taine to all, euen to Gods elect. Therefore the elect are not without perill of losing saluation.

[Answere.] I answere. There is a fallacie from that which is not the cause, as if it were the cause: for whereas such exhortations and threatnings meete vs in the Scriptures, it is not therefore done, because the saluation of the elect is not in good safetie, as touching the grace of the chuser: but seeing the elect carry about them and in them manifolde infirmities, and endure sundry temptations of the world: the holy Ghost thinketh good, by those meanes to worke in them watchfulnes and perseuerance for their saluation.

But what shall we say to that of the Apostle, I beat downe [Obiection. 6] my body, & bring it into subiection, least by any meanes,* 1.535 when I haue preached to others, my selfe became a reprobate. Paul doubtlesse was elected, yet he laboured that he might not bee a reprobate.

[Answere.] I answere. Grammar vndoeth this knot. For a reprobate is here opposed to one approued, and the meaning is, that hee went before others in example, least by not doing what he taught, he should bring himselfe into contempt. So siluer is called reprobate, Ieremie 6.30. And diuerse times this signi∣fication meeteth vs, as 2. Cor. 13.6.7. Secondly though we should grant, that reprobate here is taken for one that is to be condemned in eternall death, what consequence is this? Paul and other elected to life chastise their flesh, and vse other ex∣ercises of faith and repentance, that they perish not: There∣fore

some of the elect doe fall away from grace Nay there∣fore they doe not fall away because they carefully shunne falles, and vse the meanes vnto saluation.

WHETHER AND HOW WE MAY BE CERTAINE AND SVRE OF OVR Election in Christ.

CHAP. XXIII. Of the certainety of saluation, and therefore of Election, against the Papistes.

THe elect of God (as we haue seen) haue an excellent pre∣rogatiue, and dignitie, whom no creature can separate from his loue in Christ Iesu, in whom before the world they were vnchangeably predestinated to eternall glory, But that we may be partakers of this consolation, we must consider, [ 1] [ 2] 1. Whether and 2. how wee may be certaine of our election in [ 3] Christ. Where also we wil touch, 3. what we must iudge in this point of our brethren in Christ; and of our neighbour in gene∣rall. The first of these three questions was wont to be in con∣trouersie betweene vs and the Papistes.* 1.536 For albeit they main∣taine as well as we, the firmenes and certaintie of Gods ele∣ction in it selfe: yet they would haue it to bee vncertaine to vs, as long as we liue in this mortal life, whether we be in the nūber of the elect, & those that shall be saued: yea, whether in this life we bee in fauour with God: neither suppose they that it cā possibly be known without especial reuelatiō, such as they attribute to Paul and some few other.* 1.537 Hereupon the Councell of Trent held vnder Pope Paul the third, decreed in this sort: No man in this life ought so to presume of the se∣cret misterie of Gods predestination, that hee should certainely make account, that he himselfe is in the number of them that be predestinated, as though it were true, that he that is iustified, ei∣ther could not sinne any more, or if he hath sinned, ought to pro∣mise himselfe certaine repentance. For without speciall reue∣lation

it cannot be knowne, whom God hath chosen to himselfe.* 1.538 And in the same Session among the Canons, wherein the Trent fathers establish doubting of y^e forgiuenes of our sins, and of the grace of God, Hee is pronounced accursed whosoe∣uer shall say, that a man regenerate and iustified, is bound by faith to beleeue, that he is certainely of the number of the pre∣destinate.

This is the doctrine of poperie, and no maruell, seeing they are not subiect to the righteousnes of God, but goe about to set vp their owne righteousnes of worthinesse and humaine merites. For seeing they rest not in the mercie of God, by and for Christes sake forgiuing sinnes to euery one that be∣leeueth, but respect also their owne disposition, worthinesse, satisfactions, & merites to iustifie thē, they doe lesse yet than becommeth thē that they so much doubt of their receiuing into grace, or of their iustification. For Paul without al doub∣ting plainly pronoūceth, that he knoweth nothing by himself, yet hereby he is not iustified.* 1.539 And to the Gal. Behold I Paul say vnto you, ye are made voide of Christ, as many as are iusti∣fied by the Law, and ye are fallen from grace. For as many as are of the workes of the Law are vnder the curse.

And truely this doctrine of doubting of the grace of God in this life, or the life to come,* 1.540 greatly swarueth frō the scope of the diuine Scriptures. For the Apostle saith, What things are written, are written for our instruction, that by patience & consolation we might haue hope.* 1.541 But hope excludeth doubt∣ing: because hope euen by the confession & definition of the papistes themselues, is a vertue, whereby spiritual and eternal things are confidently expected: or, (which is all one,) Hope is a certaine expectation of future blessednes proceeding from the grace and trueth of God: They adde, and from precedent merites because to hope for any thing without merites, is not to bee called hope put presumption. As though it were not presumption rather, to aduance merites against grace. For if of workes, then not of grace, saith the Apostle:* 1.542 but if of grace, then not of workes.

Secondly a most strong argument against popish doubt∣ing,

is taken from this, that in the scriptures we are comman∣ded to beleeue the remission of sinnes, and eternall life, and that not onely historically, and generally, but also with the application of the promise of grace vnto vs; as also euery where the holy Scriptures require vs to beleeue in Christ, who died for our sinnes, that he might restore vnto vs Gods grace that was lost righteousnesse and eternall life.* 1.543 Now to beleeue, and to doubt, are manifestly contrary one to the o∣ther, as we may see in Iames, cha. 1. If any of you want wisedom, let him aske of God but with cōfidence,* 1.544 nothing doubting, or wa∣uering hither and thither, like the waues of the sea, that are ca∣ried of the winde. And the words vsed in the sacred Scriptures to expresse the force and nature of faith, confirme the same thing: as that to faith is attributed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sure perswasiō, substance, demonstration, confidence, boldnes, which surely signifie not a doubting of the mind, but a sure & certaine assurance. Whereto then ten∣deth the doctrine, and shop of doubting with the papists, but to ouerthrowe faith altogether, and to turne vpside downe the vse of the Scripture vnto vs, which was therefore deliue∣red of the holy men of God, that we should beleeue that Iesus Christ, and that in beleeuing we might haue life through his name.

Hitherto serue the expresse sayings of Scripture: Matth. 8. Be of good cheere my sonne, thy sinnes are forgiuen thee. Luk. 7. Woman thy sinnes are forgiuen thee. Thy faith hath saued thee, goe in peace. The papists flee here to some speciall reuelation: but as we doe not denie the same, so we say that those special reuelations depend vpon the generall foundation, that is, the promise of grace made to beleeuers in the Gospell:* 1.545 He that beleeueth, and is baptized, shall be saued: he that beleeueth not, shall be damned.

* 1.546This also is manfest by the testimonies of Paul, I knowe whom I haue beleeued, and I am perswaded, that hee is able to keepe my pledge against that day,* 1.547 Againe, I haue fought a good fight, I haue kept the faith, hereafter there is laid vp for me the crowne of righteousnes, which the Lord the righteous Iudge

will giue me in that day, and not to me onely, but to all that loue his comming. Also, I am perswaded that neither death, nor life,* 1.548 nor Angels, nor principalities, nor any other creature is able to separate me from the loue of God, which is in Christ Iesu to∣wards vs. In vaine doe they here except, that Paul in those places speaketh onely of his owne assurance, that he had by a singular reuelation. For he speaketh in the plurall number of himselfe and others, that are ingrafted into Christ by a true faith, and loue his comming. So elsewhere the Apostle gene∣rally testifieth:* 1.549 Being iustified by faith we haue peace towards God, and wee reioyce in the hope of the glorie of God through our Lorde Iesu Christ. For being now iustified through his blood, we shall much more be saued from wrath by him. And to the Ephesians: After ye beleeued,* 1.550 ye were sealed with the holy spirit of promise, who is the earnest of our inheritance, against the day of redemption. Iohn also hereto agreeth:* 1.551 We know that we are translated from death to life. And hereby we know that we dwell in him, and he in vs, that he hath giuen vs of his spi∣rit. These and such like testimonies plainly proue, that a faithfull man may and ought to make certaine account, that he hath, and shall haue God gratious vnto him to eternall life.

This God hath promised, saith Augustine,* 1.552 this God hath said: and if that bee but little, God hath sworne it. Therefore because the promise is sure, not according to our merits, but ac∣cording to his mercies, no man ought to publish that with feare, wherof he cannot doubt. And that is wel to be marked against the Papists, who because they wil haue iustificatiō to depend vpon their workes, if not wholly, yet at least in part (as it hath been sayd before,* 1.553 and they themselues doe not dissemble it) they can neuer iudge of this certaintie of grace. But as Ber∣nard said excellently well: Why is the Church carefull for me∣rits, seeing there is surer and safer matter of reioycing in the purpose, and mercie of God. And elsewhere, I consider three things, wherein resteth my whole hope: the loue of adoption, the trueth of promise, and the power of rendring. Now let my foo∣lish thought murmure, as much as it will, saying: who art thou••

or how great is that glorie?* 1.554 or by what merits thinkest thou to obtaine it? I confidently answere, I know whom I haue beleeued, and I am certaine, because in great loue he hath adopted me, because he is true in his promise, because he is able to performe it. This is a threefold corde that is hardly broken, sent vs from our heauenly countrey into this prison, let vs firmely keepe and hold it.

Ambrose also agreeth hereto in Luk. 1. Not euery one that is iust before men, is iust before God. He is surely blessed that is iust in Gods sight. He is blessed, of whō the Lord vouchsafeth to say; Behold a true Israelite. A true Israelite seeth God, and knowes himselfe to bee seene of God, and giueth to him the se∣crets of his heart.

* 1.555Against these things the aduersaries, who bid our consci∣ences stand in doubt, whether we receiue remission of sinnes, obiect some places of Scripture concerning the imperfectiō of good works in this world, yea in the most holy men, whose confession is this:* 1.556 Who vnderstandeth his faults? Clense me Lord from my secret sinnes. Also, I know nothing by my selfe, [ 1] yet therein am not iustified.

But these places are wrongfully alleadged against vs: who make account that wee are iustified before God, not for our owne worthines and workes, but through the death and sa∣tisfaction of Christ alone. For to him giue all the Prophets and Apostles witnesse,* 1.557 that whosoeuer beleeueth in him, re∣ceiueth [ 2] remission of sinnes through his name.

* 1.558But nothing is more common for the opinion of the Pa∣pists, than that of Salomon in Ecclesiastes: A man knoweth not whether he bee worthie of loue or hatred, but all things to come are vncertaine as the old translation hath: which accor∣ding to the Hebrew veritie is, euen loue and hatred a man knoweth not: all things alike befall to all men, there is one and the same euent to the iust and vniust person, &c.

But this fortresse is made of figge leaues. For what? is it obscure in the doctrine of the Church, whether they that are in Christ, and liue according to the spirit, do please God? and contrariwise whether theeues, fornicators, adulterers, drun∣kards,

Idolaters, and such like doe displease him,* 1.559 of whom the Apostle so euidently pronounceth, that such shal not possesse the kingdome of God? But as for the saying of Salomon, A∣ben-Ezra, one of the Hebrew writers referreth actiuely loue and hatred vnto men, that there is no man that knoweth the things that men loue or hate, that is, the prosperitie or aduer∣sitie that shall come vnto them. Yet the sense is more plaine, that Olympiodorus also vpon Ecclesiastes giueth,* 1.560 that by the outward euents of this life it cannot be knowne, whether a man bee in loue or hatred with God. Which meaning that which followeth in stead of a reason, plainly confirmeth, that all things happen alike to all, righteous and vngodly, to him that serueth God, and to him that despiseth him. This Alphonsus considering, freely confesseth, that this testimonie,* 1.561 that had seemed before most manifest to him, as to many other in Po∣perie, doth little or nothing proue this point.

It is obiected also out of Ioel. 2. that the Prophet exhorting [ 3] the people of God to turne with all their heart to the Lord,* 1.562 saith: who knowes if the Lord will turne, and forgiue,* 1.563 and leaue behinde him a blessing? As also the king of Niniuie perswa∣ding the people to repentance, said:* 1.564 who knowes if he will turne, and repent him, that we perish not? And in Amos wee reade: Hate euill, loue good, peraduenture the Lord of hosts will be mercifull to the remnant of Ioseph. Such also is that that Peter said to Simon Magus: Repent, and pray to God,* 1.565 if per∣aduenture the thought of thy heart may be forgiuen thee. All these things seeme to be against the certaintie of grace.

But the Papists deale very vnaduisedly alleadging such places, vnles they would denie that God doth forgiue them their sinnes, that with all their hearts repent, which thing is easily proued by sixe hundred places of Scripture: yea the very sayings, from whence that shew of doubting ariseth ma∣nifestly proue the same thing, when the Lord saith in Amos: seeke me, and ye shall liue, and the Lord your God shall be with you. As Ioel also testifieth, if they repent, it shall come to passe, that the Lord in great zeale will spare his people: for he is louing gratious, and of much mercie.

[Obiection.] To what purpose then doth the spirit of God speake doubtfully sometimes by the Prophets and Apostles, touching the hope of pardon?

[Answere. 1] First, albeit God forgiueth their faults that truly repent, yet he doth not alwaies put away corporall calamitie, as it ap∣peareth by Dauids example,* 1.566 but that the punishment to such as repent, is turned into a fatherly chastisement.

[ 2] Secondly, learned interpreters do admonish vs, that doubt∣ing, which the Scripture after the maner of men, speaking of God, sometime vseth, is not in respect of God, but in respect of men, because it is vncertaine of them, whether they will repent.

[ 3] Thirdly, in grieuous sinnes it is in stead of holesome medi∣cine to propound the hardnes of pardon, that they that haue sinned, may haue in the beginning some taste of the grace of God, and by little and little may gather courage, and in the meane while not straightwaies rise vp to securitie, but care∣fully come to God, with a great confession, and crauing of pardon for their faults.* 1.567 So the Phisition wil not straightwaies asswage the griefe, but wil see what may be more expedient, peraduenture hee will more increase the griefe, because hee seeth a sharpe purgation to be more necessary.

[ 4] Fourthly, Ambrose weighing Peters words to Simon a∣gainst the Nouatians that commonly abused them,* 1.568 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 doubt∣ing.

[Obiection. 4] Furthermore, whereas the aduersaries alleage, that the cer∣taintie 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,* 1.569 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 pro∣phanenes, and Epicurish securitie.

Neither doth it any whit hinder the certaintie of saluation,* 1.570 that we are commanded to be fearfull in auoiding falles, not to be puffed vp, nor to bee ouer wise, but to feare,* 1.571 that he that seemeth to stand, fall not. For by these and such like, the se∣curitie 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.* 1.572 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] * 1.573 but in vaine. For we beleeue God that promiseth. Wherfore our confidence and certaintie resteth not vpon our own pre∣sumption, but vpon his promise, as Augustine well distin∣guisheth, tract. 22. in Ioh.

Finally, they wrest for their purpose, what our writers plain∣ly [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* 1.574 patterne of certaintie. But now doubting oftentimes ariseth, but not al∣waies 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,* 1.575 helpe my vnbe∣liefe. And albeit this be a sufficient impediment, that we can

not attribute vnto the godly the* 1.576 maner or forme of the cer∣taintie of faith, whereby all doubting and trembling is ex∣cluded: 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,* 1.577 that euen the holy men of God, Iere∣mie, Abacuc, Asaph and others, were vncertaine of the pro∣uidence 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 eter∣nall life. For seeing saluation belongeth to the elect onely, doubtles the certaintie of it cannot stand without the cer∣taintie 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.

* 1.578MOreouer, 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 him∣selfe the chuser.* 1.579 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 coun∣sels of God cannot bee knowne without diuine manifesta∣tion, what marueile is it, if so great a secret, I meane the pre∣destination

of vs to adoption, and to eternall life, cannot o∣therwise 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,* 1.580 shall be ouerwhelmed with the glorie of it.

But there is for the most par•• a threefold reuelation of e∣lection: first, by the most certaine effects of election it selfe:* 1.581 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 ele∣ction, such as these are, a true and liuely saith in Christ,* 1.582 ingraf∣ting 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. Rom. 8 Whom he foreknew, them he predestinated to bee made conformable to the image of his sonne. And whom he predestinated, them he called: whom he called them he iustified: whom he iustified, them he glorified. Rom. 11. The election hath obtained it, the rest were harde∣ned. Ephes. 1. Hee chose vs in him before the world, that wee might be holy and blameles before him through loue, and hath predestinated vs to adopt vs for sonnes through Christ Iesu, &c. In the same Epistle, chap. 2. We are his worke created in Christ Iesu to good workes, which God hath prepared that we should be exercised in them. To which end tendeth also,* 1.583 that faith (as the Apostle saith) belongs not to all, but to the e∣lect of God. But vnderstand a true faith, and effectuall by

loue, the faith not of the deuil, but of a Christian man, which beeing placed on the foundation, suffereth no man to perish, as Augustine saith.* 1.584 Ioh. 6. Whatsoeuer the father giueth me commeth vnto me, and him that commeth vnto me I cast not forth. No man commeth to me, vnles my father drawe him, who sent me, and I will raise him vp in the last day. It is written in the Prophets; And they shall be all taught of God, that is saith Augustine.* 1.585 All the men of that kingdome. Whosoeuer therefore hath heard of the father, & learned cōmeth vnto me. Ioh. 10. you beleeue not: for you are not of my sheepe, as I said vnto you; my sheepe heare my voice, and I know them, and they follow me, and I giue them eternall life, and they shall not perish.

By these places we are taught, that a true faith and cōuer∣sion be gifts peculiar to the elect, and doe flowe from the e∣ternall decree of God touching his elect, so that for iust cause we turne our eyes hither, when we seeke for the certainety of our election. Whereupon Saint Peter also aduiseth vs to make our calling and election sure by good workes,* 1.586 by adding to saith vertue, to vertue knowledge, to knowledge tempe∣rance, long suffering, godlines, loue to the brethren &c. So it shall come to passe, that an entrance shall abundantly bee ministred vs into the eternall kingdome of our Lord Iesu Christ. In the same sense Paul to Timoth. when he had testi∣fied of the surenes of election in it selfe, that the foundation of God standeth sure,* 1.587 hauing this seale: God knoweth who are his: forthwith addeth another seale, in respect of vs; Let euery one that calleth on the name of the Lorde, depart from iniquitie. And he addeth: If a man therefore purge himselfe from these things he shallbe a vessell for honour. By all which wordes he meaneth, that the studie of holines is the best way to know our election. Further, the same Paul iudging of the election of the Thesialonians and other faithfull considered it no other way,* 1.588 than by the faith, loue, hope, and other fruites of their calling to Christ, and fellowship in the Gospell.

[Obiection.] But the end doubtles deceiued, or ouercame this hope, and iudgement of Paul in some men, therefore faith, hope and cha∣rity

&c. are not sure signes of election to eternall life. [Answere.] To this I answere, that charity iudging by these signes of the election of our neighbor, is sometime deceiued:* 1.589 but this is not the cause of the error, that faith and charity be not sure markes of electi∣on in them selues, but because we cannot be sure of the vn∣fained faith of our neighbor, and of his charity out of a pure heart, as well as wee are of our owne. Of which difference we will more fully speake hereafter, when we haue finished this point.

The second way therefore,* 1.590 whereby a man may bee cer∣taine of the predestination of himselfe to life, is the word of promise. For albeit by a singular or seuerall promise, God saith not to thee, or me: Thou art elected, and shalt be kept to eternall life: yet there is a generall promise in the word, and that faithfull, and worthy by all meanes to be imbraced of vs: that whosoeuer shall beleeue in the sonne of God,* 1.591 hath eternall life, and shall not come into condemnation, but shall be raised vp to the glorie of the kingdome of heauen, and therefore was elected vnto that kingdome: because this kingdome of the father shall not be giuen, but to whom it was prepared before the foundation of the world. Vnder this vniuersall promise, whosoeuer is partaker of the gift of God, let him assume to himselfe in his heart; I am faithfull: and moreouer let him conclude, therefore I shall be saued, and by consequence, I am elected.

For the confirmation of this argument we must knowe, that the Maior speaketh onely of a sauing or iustifying faith, and such a one as worketh by loue; for this faith suffreth no man to perish: but not of an historicall or temporary faith, as is the faith of many men, who receiue the word with ioy, (for they are glad of some tast and vnderstanding of the truth against errors, wherein they had been drowned) but when oppression and persecution arise for the words sake, straight waies they fal away, because they haue no root in themselues, but endure for a time.

And if it may helpe a weake minde,* 1.592 whether hee that be∣leueth, may be sure that he is endued with a true faith in Christ?

let the Apostle be considered.* 1.593 2 Cor. 13. Proue your selues, whether you bee in faith, examine your selues. Knowe ye not your selues that Iesus Christ is in you? And surely one of the twayne is necessarie, that either the beleeuer knoweth him∣selfe to beleeue, or else if he know it not, he is vncertaine also of his iustification, seeing iustification is by faith. Wee say therefore with Augustine,* 1.594 that euery man seeth and knoweth his owne faith in himselfe, specially seeing it is not the naturall disposition of faith, to lye hid, as it were buried; but more and more daiely to declare it selfe by newenes of life, and the fruites of good works.

[Obiection.] But thou wilt say, I find in my selfe great weakenes of faith, many grieuous doubtings, wherewith my faith his shaken. [Answere.] Well: But the Lord is of such clemencie,* 1.595 he doth not cast away, but receiue to himselfe a man that is weake in the faith, neither doth he quench smoking flaxe,* 1.596 or breake the bruised reede. And as he answered Paul; His power is perfected through weakenes. Onely bewayle thy infirmity, and craue daily the grace of the holy Ghost.

[Obiection.] * 1.597But I am in doubt of my continuance to the end. For he that beleeueth, to wit continually to the end, he shall be saued; But if any man withdrawe himselfe, my heart doth not approue him, saith the Lorde. [Answere.] Vnto this exception concerning finall perseuerance, ought to be opposed the cleare and vndoubted promises of God, not onely of his grace for the present, but also of finall perseuerance therein of all true beleeuers: such as these be. Him that commeth vnto me (and the beleeuers come) I will not cast forth.* 1.598 Also, This is the will of him that sent me, that euery one, that seeth the sonne, and beleeueth in him, hath euerlasting life. And I will raise him vp at the last day. Againe Ioh. 10. I know my sheepe, and they shall not perish for euer, neither shall any take them out of my hand. And Christs sheepe bee such as heare his voice, that is, doe truly beleeue. Againe, Ioh. 14. I will praie to the father, and he will giue you another comforter, that he may abide with you for euer.* 1.599 And, I haue praied for thee, Simon Peter, that thy faith faile not. And he praied for all, both for such as then beleeued,

and also for those that should beleeue afterward.* 1.600 And Paul saith, To them that loue God, all things worke for the best. In all things we are more than conquerors through him that loued vs. God is faithfull,* 1.601 who doth not suffer you to be tempted aboue your strength, but will graunt with the temptation, an issue, that ye may be able to beare it. I am perswaded,* 1.602 that he that hath begun in you this good worke, will performe it euen to the day of Iesu Christ. What place is here (to speake as Cyprian doth) of anguish, and carefull thought? who is fearefull and full of griefe considering these sayings, but hee that lacketh faith and hope? If thou be righteous, and liue by faith, if thou truely beleeuest in God, why doest thou not securely imbrace the promise of the Lord? God hath promised thee perseue∣rance, and doest thou doubt, and wauer?

Whereas certaine places of Scripture, and examples of backsliders, that are mentioned to haue had faith, are wont to be alleaged to the contrary, we haue answered elsewhere vnto them, least we should do one thing twise.

The third way remaineth,* 1.603 whereby God reuealeth vnto his Saints his election of them, to wit, by the seale of the holie Ghost in our hearts: according vnto the saying, Ephesians 1. After ye beleeued, ye were sealed with the holy spirite of pro∣mise, which is the earnest of our inheritance, vntill we bee re∣stored to libertie &c. And chapter 4. Grieue not the spirite, whereby ye are sealed vnto the daie of redemption. 2. Cor. 1. It is God, who hath sealed vs, and giuen vs the earnest of the spi∣rit in our heartes. Behold the spirit of God who is giuen to all the faithfull of Christ, (for who so hath not the spirit of Christ,* 1.604 the same man is not his) in steed of Gods seale, and certaine earnest penny, and who maketh vs sure of our inheritance in heauen: and consequently, that our names also are written in heauen in the booke of life. To this ende those most sweet sentences belong, whereby these metaphores are elsewhere expounded, 1. Ioh. 4. Hereby we knowe that we dwell in God, and he in vs, that he hath giuen vs of his spirit, 1. Cor. 2. We haue receiued from God the spirit, that we may knowe what things are freely giuen vs of God, Romans 8. If his spirit that

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raysed Iesus from the dead, dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies, by his spirit dwelling in you. And there followeth in that Chapter a right golden place, and very diligently to be weighed in this whole matter. If ye mortifie the deedes of the body by the spirit ye shall liue, saith hee. For as many as are lead by the spi∣rit of God, they are the sonnes of God. For he haue not receaued the spirit of bondage to feare againe, but the spirit of adoption, by whom we cry, Abba, father; which spirit beareth witnesse together with our spirit, that we are the sonnes of God: and if sonnes, then heires also, euen the heires of God, and coheires with Christ. The Apostles demonstration is in this sort.

• Whosoeuer are the sonnes of God, shall obtaine the inheri∣tance of the kingdome of heauen. For if we be sonnes, we be heires also.
• But whosoeuer are guided by the holy spirite, are the sonnes of God.
• Therefore whosoeuer are guided by the holy spirite, shall ob∣taine the inheritance of the kingdome of heauen.

[ 1] The Assumption is proued three maner of wayes in the text. 1. Because it is the part of the spirit of adoption, to seale adoption in the regenerate: for of these he speaketh. Other∣wise it is manifest, that there be many gifts, of the holy Ghost common to the godly, and vngodly, to the elect and repro∣bates. [ 2] 2. When he saith, by whom we cry, Abba, Father: hee proueth the same thing by the confession of the godly, who call vpon God, as their father, as also wee are taught of the Lord in the beginning of that Christian prayer: Our Father which art in heauen. This the godly say, and cry, not so much in sound of voyce, as in the intention of the heart, which ari∣seth of that confidence, that agreeth with the sonnes of God. [ 3] 3. Lest a man peraduenture might suspect, that wee are de∣ceiued in our confession, he confirmeth the same thing by the witnesse of the holy Ghost. For the spirite it selfe witnesseth that we are the sons of God, & that not in the eares of men, (as the father did wittnes of his sonne,* 1.605) but in the hart of man: because elsewhereas the Apostle writeth, the loue of God is

spread abroad in our hearts by the holy Ghost,* 1.606 who is giuen vnto vs. Whereupon he was called of the Prophet the spirite of grace, because he beareth witnesse of the grace and mercy of God in our mindes: And there is nothing surer than this testimonie of the spirite. For the spirite of God is not decei∣ued, Who searcheth all things, euen the deepe secrets of God: neither doth he deceiue, because hee is true, and leadeth into all trueth. These things concerning the reuealing of electi∣on are gathered out of the worde of God, and are euident.* 1.607 Therefore we are falsly accused of some, as though we coue∣ted to approach vnto election without the word of God.

Against this slaunder we openly professe, that laying aside all curiositie,* 1.608 and dangerous questions of the secret counsels of God, we enquire not, but by the expresse word of God, of his gracious will and loue towards vs, whereby hee hath cho∣sen vs in Christ before the world.

And that thou mayest not doubt, Christian reader, be∣hold the testimonies of two notable writers of this point, I meane Caluin, and Luther, who haue most diligently taught the doctrine of predestination. Thus then Caluin saith: That we may bee made sure of our saluation, wee must begin at the word of God, & therewith we must be content for our assurance, that we may call God father. For some men preposterously, that they may be certaine of the counsell of God, (which is neere vs in our mouth, and in our hearts) desire to flee aboue the cloudes. That rashnes must be bridled by the sobrietie of faith, that God who is the witnesse of his secret grace, may content vs in his externall word. And in the next Sectiō: We shall obserue the best order, if in seeking out the certainty of our election, we rest our selues in those latter signes, which are the certaine witnes∣ses thereof, and doe not inquire after our election without the way. By inquiring without the way I meane, when wretched man goeth about to pearce into the hidden secrets of Gods wise∣dome, to vnderstand,* 1.609 what is determined of him before Gods iudgement seate. But as they plunge themselues into a deadly gulfe, that search into the eternall counsell of God without his word, to bee certified of their election: so they that seeke for it

rightly and orderly, as it is shewed in the worde, receiue from thence great fruite of consolation.* 1.610

And Luther intreating of this matter, writeth after this sort: Such thoughts as search out any high misterie aboue, and without the reuelation of God, are altogether deuillish, where∣by no other good commeth than our headlong destruction, be∣cause they lay before vs an vnsearcheable obiect, that is, God vnreuealed. And at large in that place he reproueth that horri∣ble disease (as they cal it) whereby men go on to search out God speculatiuely, and rush at length into desperation & contempt. Contrariwise Luther teacheth,* 1.611 that this examination, Whe∣ther thou bee predestinated or no, dependeth on faith in Christ, and the fruites of a true faith: saying, If thou heare the sonne, and be baptized in his name, and loue his word, then surely thou art predestinated, and certaine of thy saluation. Also, If thou beleeuest in God reuealed, and receiuest his worde, thou shalt by little and little know God also, who is secret, yea, euen now thou knowest him. And interlasing a few words, he saith: Thou ought certainely and without doubting to make account of God, that he is mercifull vnto thee for Christs sake, that thou art redee∣med and sanctified through the precious blood of the sonne of God: and so thou shalt be sure of thy predestination, without all curious and dangerous questions of the secret counsels of God. Behold thou hast the sonne: he that beleeueth, and is baptized, is written in the booke of life, &c.

* 1.612And this way of finding out our election, a posteriore, that is, by that which cōmeth after he elegātly compareth with the vision of Moses, to whom when he desired to see Gods face, the Lord answered: I will shew thee my backe partes, but thou canst not see my face:* 1.613 as though God should say to euery one of vs, by Luthers exposition: I will shew thee plainely my fore∣knowledge and predestination, but not by way of natural search∣ing, and carnall wisedome: being God vnreuealed, I will bee re∣uealed, and yet I will abide the same God still. I will send my sonne, heare thou him, behold him, what he doeth, and what hee saith: if thou heare him, thou art certainly predestinated. Con∣cerning this vision of the Lord wee may vse that saying of

Bernard: O place of true rest, this vision doth not terrifie but comfort: it doth not stirre vp restles curiositie, but doth alay it: neither doth it weary a man, but giue him ease: here is true quietnes, a peaceable God calmeth all things, and to behold him peaceable, is to be at rest and quiet.

Further, this caueat also must not bee omitted, that,* 1.614 if any man finde not as yet in himselfe these later signes, (whereof we haue spoken) he ought not therefore despaire of the pre∣destination of himselfe to life. For there bee twelue houres of the day, and he that is not called in the morning, or about the third houre, may bee called of God at the sixt, or ninth, per∣aduenture euen at the eleuenth houre. Albeit wee ought not in the meane while to deferre repentance, as it is written: Put not off from day to day to turne to the Lord,* 1.615 neither make any delay: for his wrath will come suddenly, and in the time of vengeance he will destroy thee. And in the Psalme,* 1.616 To day if ye will heare his voyce, harden not your hearts.

CHAP. XXV. What is meete for vs to iudge of the election of other men.

FVrthermore, by the grounds that hitherto haue been laid open concerning the certaintie of our election, it is no hard thing to iudge, what we are to thinke being Christians, of the election of others in Christ, according to the rule of Christ, that is, Charitie: to wit, we ought not onely to be sure of the predestination of our selues in Christ, but also to iudge the same thing of our brethren in Christ: and not to despaire of others before their death.

We here make a difference betweene brethren, that pro∣fesse with vs the same faith, and those that are without, who are vnbeleeuers as yet, and strangers from the societie of a holy brotherhood.

As touching our brethren, albeit a faithfull man cannot iudge so certainly of others as of himselfe, ye the ought to ac∣count

and acknowledge them for elect,* 1.617 so long as the con∣trary doth not appeare. The reason is, because faith and con∣uersion be signes of election. Therefore whom we iudge to be partakers of faith & conuersion, those also must we needs comprehend in election. And of this iudgement we haue the Apostles of the Lord for authors. 1. Pet. 1. Eph. 1. & 1. Thes. 1. where Paul saith, Wee know brethren beloued, that ye are cho∣sen of God, because our Gospell was among you not in word on∣ly, but in power, in the holy Ghost, and in much assurance. And 2. Thes. 2. We thanke God, brethren, beloued of the Lord, because God hath chosen you vnto saluation from the begin∣ning through the sanctification of the spirit, and faith in the trueth.

[Obiection.] But many such often happen to fall from grace.

[Answere.] * 1.618 I answer. That is no matter, because this iudgement of o∣thers is not so much of certaintie, as of charitie. For no man is so knowne to another, as a man is knowne to himselfe. For who knowes the things of man, but the spirit of man that is in him?* 1.619 Man onely beholdeth what things are before his eyes, but God looketh into the heart.* 1.620 Hereupon Augustine saith: Euery one seeth his owne faith in himselfe: but in another he beleeueth it to be, he seeth it not: and the more surely he belee∣ueth it, as he more knoweth the fruites thereof, which faith v∣seth to worke by loue.

Therefore because charitie beleeueth all things, hopeth all things, from hēce surely it commeth to passe, that albeit ma∣ny bee called, and few chosen: yet through charitie they are plainly called beleeuers, conuerted, iustified, redeemed, san∣ctified disciples and members of Christ,* 1.621 temples, and chil∣dren of God, yea the elect of God, who professe with vs the same faith, and Christian conuersation, howsoeuer before God,* 1.622 who discerneth the thoughts and intents of the heart, they oftentimes be not that they be called.

But as for those that be without, seeing Saul suddenly be∣came a Paul, no mans conuersion must bee thought despe∣rate, and therefore neither their saluation and election. How many daily are conuerted? How many are predestinate, al∣though

not yet gathered together?* 1.623 But he knoweth them who hath predestinated them: he knoweth who came to redeeme them by his blood, saith Augustine. Wherefore wee (as the same man writeth, de Correp. & grat. cap. 15.) not knowing who belongeth to the number of the predestinate, who not, must so charitably be affected, that we should wish that all were saued, praying for Infidels, and teaching and exhorting euery one, as occasion is offered. And these things of the cer∣taintie of Gods election as much as concerneth vs.

THE LAST PART, NAMELY THE VSE of the doctrine of predestination, against those men that think, we must abstaine from the preach∣ing of it, as not only not profitable, but also dangerous, and contrary to edification.

CHAP. XXVI. The foresaid error is rehearsed and confuted.

VVHat, and of what sort the doctrine of predestination is, hath bin declared. But because some men are a∣fraid to make mention of it, specially among the common people, as being an enemie to the profit of edification: this opinion also must be abated. By which labour the vse also of this doctrine is disclosed, and how it ought to bee preached, to the intent it may bring profit to the hearers.

Prospers Epistle concerning the reliques of the Pelagian heresie, testifieth surely, that many seruants of Christ in the ci∣tie of Massilia, and those famous in the studie of all vertues, but that they suffered themselues to bee deliuered with the spirit of Pelagian impietie, after that certaine bookes of Au∣gustine were published against the Pelagians, wherein he in∣serted many things of predestination, to defend thereby, that the grace of God is giuen not according to our merits, but according to the purpose of Gods will: were so offended,

that they concluded, that the faith of Augustine, and others, that rightly iudged of this matter, was contrary to edifica∣tion, and therefore sayd, that albeit it were true, yet it was not to bee taught, but to be buried in silence rather. The same thing Hilarie (not Bishop of Pictauia, but of Atls) reporteth in his Epistle to Augustine, not onely of the Massilians, but also of other brethren in France.

[ 1] And they were moued chiefly with these reasons. 1. That this doctrine of Gods grace and predestination,* 1.624 in his secret iudgement but manifest worke, making one vessell to ho∣nour, and another to dishonour, seemeth to put away all in∣dustrie in men. For when they thinke that all things depend on predestination, (who shall beleeue, who not, who shall be saued, who damned) and the same doubtles vnchangeable, that neither he that is reiected can by any endeuour enter in, nor he y^t is elected, can possibly by any negligence fall away, men are become sluggish & dull: so that being prone to slide from labour to lust, they follow their owne concupiscences.

[ 2] Further, they sayd there was danger, least reproofes and exhortations should waxe colde. For they that bee disobe∣dient will say, why are we reproued, accused, and blamed? He hath mercie on whom he will: and whom he will he harde∣neth. [ 3] Wee haue not receiued the gift of obedience. Why is he yet angry? who can resist his will? Hitherto belong the for∣mer obiections, (which haue been answered) of the author of sinne, of fatall necessitie, and whatsoeuer beside, ouer∣thwart reason, that knoweth not God, hath deuised of enuie against the trueth. For these things therefore, and such like, in old time those brethren throughout France, euen such as durst not finde fault with the opinion of the soundest wri∣ters touching grace and predestination, thought it would be to the profite of the Church, if this doctrine so hard to the flesh, for the weaker sort that could not conceiue it, should be omitted: and they added the example of other fathers be∣fore Augustine, whom they sayd defended the Catholike faith no lesse profitably many yeares without this declara∣tion, both against others, & especially against the Pelagians.

Therefore that there was no neede that the hearts of so many that wanted vnderstanding,* 1.625 should be troubled with the vn∣certaintie of such kinde of reasoning; that this declaration and profession is sufficient, that euery man hath sinned in A∣dams [ 1] sinne: and that no man is saued by his workes, but by re∣generation [ 2] through the grace of God: that yet propitiation [ 3] through Christs blood is set forth vnto all men without excep∣tion, and that no man at all is excepted from his redemption,* 1.626 so that they that will, are made the sonnes of God, and they are inexcusable, who will not bee faithfull: because Gods iustice consisteth herein, that he should perish that will not beleeue: and his goodnes is herein seene, if indifferently he will haue all men to be saued, and to come to the knowledge of the trueth, e∣ternall life in respect of him being prepared for all men, albeit in respect of freewill, some receiue it by faith, other refuse through vnbeliefe: further, that God foreknew before the [ 4] world, who would beleeue and continue in faith, and predesti∣nated them for his owne kingdome: others on the contrary be∣ing vtterly reiected.

But this opinion, which hath his fauourers euen at this day, (of whom some onely will not haue all mention of prede∣nation buried: and others grant, that in schooles and among learned men it may be handled, but denie,* 1.627 that it ought to be taught to the common people in sermons) may easily bee confuted. For it becommeth vs not to bee wiser than Christ himselfe, his holy Apostles and Prophets, who all haue freely witnessed to learned and vnlearned the true doctrine of pre∣destination, how hard soeuer it may seeme to the flesh. As for example: Christ said, Many are called, and few chosen. And again, Al that the father giueth me, cōmeth vnto me. My sheep heare my voyce: but you beleeue not, because ye are not of my sheepe. Paul certainly not in a corner, but publikely, and be∣fore the whole world saith: It is not in the willer, nor in the runner, but in God that sheweth mercie, &c. And againe, God willing to make knowne his goodnes, &c. All these things for∣sooth are such, if wee beleeue these moderators, as nothing can be spoken more vnprofitably.

* 1.628But say I; If God will haue such things spoken, and published abroad, and that it is not to bee respected what may follow, or what carnall wisedome shall inferre thereupon: who art thou O man, that doest forbid them? As who say, thy creator shall learne of thee his creature, what is profitable, what is vnprofi∣table to be preached? Or what shall seeme tolerable in the iudge∣ment of men, vnskilfull surely, I will not say, commonly most vngodly, that onely shall be profitable: and what is contrari∣wise, that shall straight be reputed vnprofitable, and pernicious? What is more foolish, than to make Gods word so subiect to the pleasure of men? Let rather the whole earth bee silent before the Lord, and let all the inhabitants of the earth reuerence the words of his mouth.

CHAP. XXVII. That the doctrine of predestination is profitable and necessary, with the answers to such obiections, as haue been made against it.

[Obiection.] WHat profit then, or what necessity moueth men to pub∣lish such things, seeing so many euils and offences seeme to arise from thence to the troubling of the hearts of such as be simple and vnlearned.

[Answere.] I answere: It were sufficient to say, because so it pleased God, in whose will we must simply rest, ascribing the glorie to him, that seeing he is most wise, and most iust, he doth no man wrong,* 1.629 and cannot doe any thing foolishly and rashly, whatsoeuer the flesh supposeth. For the foolishnes of God is wiser than men: and likewise the vnrighteousnes of God is more righteous than men. With this answere the godly are content. Yet for the greater confusion of this error alreadie ouerthrowne,* 1.630 and that we may be the more instructed in the trueth, I will briefly shew it not onely to bee profitable, but also necessary, that the doctrine of predestination be taught, and preserued among Christian people.

And first it is profitable and necessarie for this cause, that

the true God may be rightly knowne, as he reuealeth himself in his word: that is to say, how that he hath mercie on whom he will, and hardeneth whom he will: and of the same lumpe maketh one vessell to honour, and another to dishonour: that is, he hath decreed to bestow vndeserued grace vpon vessels of mercie prepared of himselfe, by whom, being seuered from the corrupt and damnable lumpe of mankinde, they might be saued, while the rest in the same masse of perdition are forsaken, and shall bee condemned for sinne: whereof the one belongs to his mercie, the other to his iustice, whose iudgement & mercie the Church often singeth.* 1.631 And who is he that may say vnto him, why dost thou so? Shall the pot say to the potter, why doest thou make me thus? Hath not the pottter power ouer the clay? Is thine eye euill because the Lord is good? Such a God doth the sacred Scripture declare vnto vs. But God being spoyled (as Luther auoucheth) of power and wisedome to chuse, what shall he be but an Idoll of fortune, by whose power all things should come to passe at all ad∣uentures? And at length it will come to this, that men are saued, and damned, God not knowing it, as one that hath not appointed by a sure election such as shall be saued, and shall be damned, but offering to all his generall goodnes and mercie, hath left it at mens pleasures, whether they will bee saued, or damned, while he in the meane space perchance go∣eth to the Ethiopians banket, as Homer speaketh of his Iu∣piter.

The doctrine of predestination is profitable and necessarie to be preached, to know the grace of God against the ••elagians,* 1.632 and Semipelagians, and so to humble vs, that he that glorieth, may glorie in the Lord. Augustine saw this, when he sayd: Either predestination must so be preached as the sacred Scrip∣ture euidently speaketh of it,* 1.633 that the gifts and calling of God in them that bee predestinate may be without repentance: or els it must bee confessed, that the grace of God is giuen according to our merits, which sauoureth of Pelagianisme. And in the next chapter: Exhortations are not hindred, if faith and per∣seuerance, and good workes themselues, be said to be Gods gifts

and that foreknowne, that is predestinated to be freely giuen: but rather that dangerous error is hindered, and subuerted by the preaching of predestination, when the grace of God is sayd to be giuen according to our merits, that he that glorieth, may glorie not in the Lord, but in himselfe. Hereupon the same fa∣ther chapter 20. of the same booke, testifieth, that he was vr∣ged of necessitie to write largely of predestination because of the Pelagians, who sayd, that the grace of God was giuen according to our merits: which thing (saith he) is nothing els, than a flat deniall of grace.

* 1.634The Pelagians imagined, that grace was offered indiffe∣rently to all men, and that in respect of God eternall life was prepared for all: but that it was in the power of men to re∣fuse, or receiue grace and saluation offered. And that some are saued, because they imbrace grace as of themselues, and through their owne free will: And that others be damned, be∣cause when they may, yet they will not receiue grace when it is offered. What other thing is this, than to make warre both against grace and predestination?

* 1.635Now such among them as would seeme more mode∣rate, and did not so much make a shew of Pelagianisme, as secretly and a farre off onely follow it, as those reliques of the Pelagians, of whom Prosper and Hilarie write: did confesse surely, that no man is sufficiently able of himselfe, euen to be∣gin any good worke, much lesse to performe it, (the nature of man is so ouerthrowne) but they would haue yet some en∣deuour and will, which onely may seeke after the Phisition, and is not able of it selfe to doe any thing, to remaine in man corrupted: thinking that no nature is so depraued, or extinguished, that it ought not, or cannot will it selfe to bee healed. And vpon this ground, to wit, that such a will re∣mained in all men, whereby a man was able either to con∣temne, or to obey they supposed that a reason is soone rende∣red of the elect and reprobates Gods foreknowledge chu∣sing such as would beleeue, and condemning vnbeleeuers.

Vnto which error that is not vnlike, which some in our time goe about to maintaine, that euery one hath such

strength in him, that he is able to beleeue, sauing that they say, that this strength commeth not from any remnants of our cor∣rupt nature, but of renouation: which they by a new error affirme to be common to all, none excepted. As though God gaue vs onely ability to beleeue, and not rather faith it selfe, whereby beleeuers are separated and discerned from vnbe∣leeuers.

But not to stand now vpon this point, this is certaine,* 1.636 so long as we say, that there is somwhat in vs, whether the be∣ginning of faith, or the good vse of freewill, or of that com∣mon grace also, or whatsoeuer it be, whereby we are discer∣ned from the rest, beside the onely grace of God, the Pelagi∣ans alwaies will conclude, that grace is giuen according to our merites: and that saying of Cyprian will faile, that we must glorie in nothing, because nothing is ours: And that of the A∣postle, who doth put thee apart from others? or what hast thou,* 1.637 that thou hast not receiued? For are some men discerned from others by these giftes, which whether of nature, or by grace, are common to all?

And that grace may be grace,* 1.638 we must needes confesse as the truth is, laying aside all respect of our owne worthynes and disposition, that it is onely Gods gift, and that free alto∣gether, not onely that grace is offered vs, but also much more that we assent by faith to grace offered, and refused of others, and in faith perseuere vnto the end to saluation: as the Apostle claymeth this wholly for God,* 1.639 both that he hath begunne in vs a good worke, and also that he finisheth it against the day of Christ Iesu, and worketh in vs to will and to do of his good plea∣sure. And the Lords saying is most plaine,* 1.640 without me ye can do nothing.

And if al these things depend of y^e grace of the giuer, he also foreknew from al eternity, to whom he would giue them, to whom not, and disposed, that is predestinated thē in his fore∣knowledge, which cannot be deceiued, nor changed. For (as it hath bin said before) that grace & the predestination of the Saints, differ only herein,* 1.641 that predestination is the preparati∣on of grace, whereby they are most certainely freed, whosoeuer

shall be freed: but grace is now the gift it selfe, and effect of pre∣destination. Whereupon the Apostle also annexing predesti∣nation to grace saith: ye are saued by grace through faith and that not of your selues, it is the gift of God, and not of ••orks, least any man should b••ast. For we are his worke, created in Christ Iesu to good works, which God hath prepared, that we should be exercised in them.* 1.642 Againe to Tim. he hath saued vs and called vs with an holy calling, not through our works, but of his purpose and grace, which is giuen vs in Christ Iesu before the world. Therefore to gainesaie predestination, and to wish it were suppressed, is a signe of too much contention, if we do confesse sincerely, as is meet, the grace of God, whereby alone we are put a part from such as perish, that he that glo∣rieth may glorie in the Lord.

* 1.643Thirdly, this also is the vse of the doctrine of predestination, that it instructeth vs to patience, and armeth vs with a true and liuely faith in afflictions, and whatsoeuer temptations of this wretched life. Hereupon the Apostle, wee know that all things worke for good to such as loue God, euen to such as are called according to purpose. For whom he foreknew, he predesti∣nated them he predestinated, he called, &c. If therefore God be for vs, who can be against vs? who shall separate vs from the loue of God? shall persecution, or daunger? And in many places to this very end doth the Scripture inculcate predesti∣nation, that we might haue a sure hope in God, and euen in the maddest of oppressions, may reioyce vnder the hope of the glory of God: as at large before hath been shewed against slaunde∣rers, as though this doctrine conteyned more matter of de∣speration than consolation.

* 1.644Fourthly, it serueth to stirre vp in vs the loue of God, and the studie of good workes. For why should wee not with all our ha••t loue God, who first hath loued vs, and passing by very many others, with whom we had alike deserued damnati∣on, hee hath chosen vs freely before the foundations of the world were laid, in Christ his beloued sonne? And he hath spread abroade in our hearts, by the holy Ghost, the feeling both of his loue, and also election. Further, it cannot be, but

we should be stirred vp to the studie of good workes, when we consider that wee were predestinated not onely to the end, but also to the meanes, such as these be, faith, and good workes, which (as Paul testifieth) God hath prepared,* 1.645 that we should walke in them. And what is more effectuall to moue the faithfull to leade their life aright, as becommeth them, than if they daily remember, that they are the sonnes and heires of the most high? and that they were predestina∣ted to so high and great a glorie, before they were borne? and called, when they were straungers? iustified, when they were condemned? quickened, when they were dead in offences and sinnes? and that for no merit of theirs forebeeing, or foreseene, but of the onely grace of the caller. Who would not thinke himselfe bound to GOD for so great bene∣fites to bee thankefull in all dueties? Thus let it bee suffici∣ent, to haue touched these things concerning the vtility and necessity of this doctrine. If any man desire to knowe more, let him reade Bucer in 1. cap. ad Eph. Zanchie li. 3. Miscell. cap. 5. and Luthers booke de ser. arbit. cap. 38. and so in order. Where against Erasmus he largely defendeth, that the do∣ctrine of seruile will, and predestination must not be con∣cealed, but publikely and freely preached, notwithstanding the iudgement of mans reason to the contrary.

For in that vngodly reason telleth vs,* 1.646 that this doctrine is against the profite of preaching, as though it maintayned slothfulnes, and the lustes of the flesh, blunted the edge of ex∣hortations, prouoked men to despaire, excused sinnes, and (which God forbid) laieth vniustice to the Lords charge, be∣sides making him the author of sin, and establisheth a fatall necessity: these and such like are 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,* 1.647 touch∣ing those that shall be saued, and damned, which we terme Predestination: yet for their sakes who are offended, this do∣ctrine, 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 do∣ctrine 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 vnder∣stand it.

[Answere.] * 1.648Vnto this argument, long agoe often vsed of the Semipe∣lagians; 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 Au∣gustines words:* 1.649 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 vn∣derstand it, is made worse by our speaking of it, and he that can, is made worse by our concealing of it:* 1.650 ought not the truth ra∣ther to be spoken, that he that is able to vnderstand it, may vn∣derstand it, than to be concealed, that not onely both may not comprehend it, but also that he that is of a better vnderstan∣ding, 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 con∣cealed 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,* 1.651 & long ago were offended at the doctrine of grace & iustificatiō by only faith in Christ Iesu, y^t 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 si∣lence, neither must we be an occasion of any mans perishing, that is deluded with a false perswasion of his workes and me∣rites. So,* 1.652 (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 determi∣ned 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 o∣pen, 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] * 1.653that the ancient fathers were not al∣together 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.* 1.654 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,* 1.655 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 de∣uout that had no deuotion in them. For whom he vouchsafeth, he calleth,* 1.656 & whom he will, he maketh religious. Gregorie Na∣zianzene also is cited of Augustine who witnesseth, that both giftes come from God, both to beleeue in God, and also to con∣fesse 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 ene∣mies, 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 temp∣tation, 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, y^t 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 vn∣learned 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 of doubt they knew the predestination of the Saints. For this is nothing else, than the prescience, and preparation of Gods benefites, whereby they are most certainely deliuered, as many as bee deliuered: the rest being left by the iust iudgement of God in the lumpe of pedition.

All this is Augustines answer cap. 14.19.24 & p••ssi. de bon∣pers. yet here we must know, that before the Pelagian heresie sprung vp, (which happened when Augustine was now Bi∣shop) the Fathers briefly only in some places of their writings shew their iudgement of the grace of God: standing in the meane while vpon other things, which they handled against

other enemies of the Church, and vpon exhortations to all vertues, wherein men must serue God. But the state of time was otherwise, after that Pelagius had vomited forth his poi∣son: then very necessitie compelled the sound Fathers more full and more exactly to defend the places of the Scripture, wherein predestination, and grace that is giuen thereupon, is set forth.* 1.657 For (as Augustine witnesseth) each seuerall heresie brought in their peculiar questions, and of necessitie caused men to search into, and to defend the diuine Scriptures more diligently, than they would haue done, if no such necessitie had vrged them.

CHAP. XXVIII. Or last. That Predestination must soberly and discreetly be preached.

THerfore it is made manifest, y^t the doctrine of predestina∣tion is profitably retained in the Church, & also to good purpose preached vnto the people when occasion requireth. But how, and with what speach it may be preached,* 1.658 is a mat∣ter of great edifycation. For wee haue hereunto neede of christian sobriety, and discretion. For if euer elsewhere, sure∣ly here that which the Apostle saith, ought to bee obserued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, wee must bee wise to sobrietie:* 1.659 doubtlesse we must iudge, and speake of predestination, ac∣cording to those things onely, that are taught in the scriptures. For in them is contained what is sufficient, and what is sure and sound: which if they doe not satisfie any man, let him not hope to finde the knowledge of the trueth elsewhere. There∣fore let vngodly and male part reason be bridled, which while it dare withstand the word of God, breedeth all difficultie in this matter, and entereth into a Labyrinth, from whence af∣terward it findeth no passage out. Let also curiositie in gene∣ral be restrained, that it go no further to search out the things, that God will haue to be hidden in himselfe, than it may safe∣ly,

and than our infirmitie doeth permit.* 1.660 Because the power of God is great, saith the wiseman, and it getteth glorie of the humble. Seeke not out the things that are too high for thee, and aboue thy reach: but religiously meditate on those things which God hath commaunded thee. For it is not needefull for thee, to see with thine eyes the things that are secert, seeing al∣ready more things are reuealed, than mans capacity can com∣prehend. Whereupon it is well said of Augustine, that there is a certaine learned ignorance, and that is to be preferred be∣fore rash knowledge.

But as it it a poynte of odious curiositie to search out se∣cret things: so it is a signe of intollerable vnthankefulnes, to neglect the things that God will haue reuealed.* 1.661 But the meane is Christian sobrietie, to follow the Scripture, which we may safely doe, which as with a motherly pace goeth faire and softly, least it should forsake our infirmitie.

* 1.662But discretion also must be ioyned to sobriety, which will be carefull to propound this doctrine, to the capacitie of the hearers, and to their edification, by shewing the true vse of it, and auoyding offence of words. For it is the propertie of a deceitfull,* 1.663 or vnskilfull phisition, so to bring forth euen a holesome medicine, that it helpeth not, but hurteth. And tou∣ching the capacitie of the hearers, the same admonition ser∣ueth well in this place, which is elsewhere mentioned, to make difference betweene such as haue neede of milke, as children in Christ, and such as neede stronger meate, as men of perfect age. Of which thing Luther writeth passing well. Babes in Christ (saith he) must needes first growe,* 1.664 before they drinke this pure wine. For here there is euen a certaine childe∣hoode, that needeth milke vntill it be accustomed to eate strong meate. Therefore hee shortly reproueth curious heads, that search out the bottome of predestination, before they haue learned Christ, and the power of his crosse, whereas, accor∣ding to the order of the Apostle to the Romanes, the know∣ledge of Christ must first be learned, and the mortification of the olde man, and from hence wee must proceede vnto the

crosse and tribulations. And then (saith he) this necessitie of predestination will waxe sweete, and we shall perceiue how full it is of consolation.

Further, touching the vse of predestination,* 1.665 the hearers must also be admonished, when any thing is spoken of it, that they abuse it not to the libertie of the flesh, or vnto despera∣tion, hatred and blaspheming of God: but that they vse it ra∣ther to the glorie of God, and to stirre vp in them loue and care of good workes, and to vpholde their faith with all long suffering and consolation in all afflictions, by making cer∣taine account, that there is nothing that can separate vs from the loue of God towards vs in Christ Iesu our Lord.

Lastly, as touching the maner and forme of teaching it,* 1.666 we must take heede, that the things, which are spoken truely, be also aptly spoken, to auoide, as much as we may, the offence of the hearers. For it is greatly materiall, how, and after what maner of teaching anything is propounded. As for example, if any man speaking of predestination vnto the Church, should say, whether ye runne, or sleepe, ye shall be that, that hee, who cannot bee deceiued, hath predestinated you vnto; predestination it selfe, seemeth to bee after a sort disproued by that preaching of it among the vnskilfull; as also the fore∣knowledge of God (which surely no man can deny) see∣meth to be blamed, if it should be saide to men, whether ye runne, or sleepe, ye shall be that, for which he, who cannot be deceiued, hath foreknowne you. More fitly to this purpose it is said: So runne ye, that ye may obtaine, and by your course know your selues to bee foreknowne, and to belong to the predestination of Gods grace. So it is too hard a saying, if a man should speake to the Christian people after this sorte: That some of you beleeue, others beleeue not, it therefore commeth to passe, because some of you haue receiued the helpe of grace, pitying your miserie, others haue not receiued it as yet. But if ye be elected, albeit not yet called, ye shall re∣ceiue the same grace. What neede is there of this speech: Some of you? For if wee speake to the Church of God, if wee speake to the beleeuers, why say wee that some of them haue

receiued grace, and so are supposed to doe wrong to the rest? It may thus more fitly bee saide: thus the predestination of Gods will standeth, that ye receiuing grace, are come from vnbeliefe to faith, and that not of your selues, it is the gift of God, least any man should boast. But if any of you walke as yet in your sinnes, repent yee, awake, and rise vp from the dead. Also, if any as yet bee not called, let vs pray for them, that they may be called: for peraduenture they be so elected, that they shall be graunted to our requests, and receiue with vs the same grace. Is not thus the same thing both more true∣ly, and more fitly spoken? Of this matter our Augustine (whom I haue often cited) without controuersie a great di∣uine, learned,* 1.667 sincere, and sound, and a notable patron of the Catholike faith, (as Hilarie praiseth him) hath written more at large. To him therefore let them resorte, that desire to know these things more exactly. And these things thus farre of the eternall predestination of God, who onely is wise, mercifull, and iust. To him be honor and blessing for euer and euer: Amen.

Notes

• * 1.1

  1. Cor. 1.
• * 1.2

  Wisd. 7.16.
• * 1.3

  Acts 4.28. Rom. 8.29. Ephe. 5.
• * 1.4

  Acts 15.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  The 1. signifi∣cation and vse of the word predestination.
• * 1.7

  Mat. 10.
• * 1.8

  Dan. 4.
• * 1.9

  Wisd. 12.
• * 1.10

  Dan lib. 2. Orthodox ••. fi••. cap. 30. Ansel. lib. de conc. praesci. & praedest.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  The 2. sig∣fication.
• * 1.13

  Thom. Aqui.
• * 1.14

  The 3. signifi∣cation and the vse of the word.
• * 1.15

  August. Enchir ad Laur. cap. 100.
• * 1.16

  Aug. de Ciuit. dei. lib. 15. cap. 3
• * 1.17

  Fulgent.
• * 1.18

  The 4. signifi∣tion and vse of the word.
• * 1.19

  De predest. Sanct. cap. 10.
• * 1.20

  De predest. Sanct. cap. 10. Predestinati∣on of the Saints what it is.
• * 1.21

  E••xod 3•• Rom. 9.
• * 1.22

  Election di¦uersly taken in Scripture,
• * 1.23

  Num. 17.5. Deut. 21.5.
• * 1.24

  1. Sam. 10, 24, 2. Sam. 21.6. 1. Sam. 16.
• * 1.25

  Io. 6.
• * 1.26

  De praedest. sanct. cap. 17▪
• * 1.27

  How predesti¦nation and election differ.
• * 1.28

  Thom. 1. quest. 23. art. 4.
• * 1.29

  Election is called Loue.
• * 1.30

  Degrees of loue.
• * 1.31

  How he is 〈◊〉〈◊〉 to haue.
• * 1.32

  How Gods election and loue di••••••er.
• * 1.33

  De bono per. s••uer. cap. 18.
• * 1.34

  Prescience.
• * 1.35

  How fore∣knowledge and predesti∣nation differ.
• * 1.36

  Rom. 1.28.
• * 1.37

  2. Tim. 2.
• * 1.38

  Foreknowne.
• * 1.39

  Reprobation.
• * 1.40

  Lib. 1. dist. 4.
• * 1.41

  Aug. al Sim∣plice. lib. 1.••.2. De con••e•••• & gr. ca 7. ••pist. item 105. Con••••d as epist. Pelag. lib 2 cap. 7. & passim alibi.
• * 1.42

  The 1. argu∣ment.
• * 1.43

  The 2. argu∣ment.
• * 1.44

  De bono per∣seuer. cap. 19.
• * 1.45

  Cap. 17.
• * 1.46

  The 3. argu∣ment.
• * 1.47

  The 4. argu∣ment. Thes. 1127.
• * 1.48

  Thes. 735.
• * 1.49

  Thes. 7••6.
• * 1.50

  Marke here to what ende this opinion tendeth.
• * 1.51

  Marke this well. Epist. 105. Testimonies of the new Testament prouing electi∣on and repro∣bation.
• * 1.52

  Acts 14.
• * 1.53

  In what sense Iudas is said ••o b•• giuē Christ of his father.
• * 1.54

  Pauls epistle.
• * 1.55

  Testimonies of the olde Te∣stament.
• * 1.56

  1. Tim. 2. 〈◊〉〈◊〉 ob∣iection.
• * 1.57

  How God would haue all men to be saued.
• * 1.58

  Cap. 107.
• * 1.59

  Enchir. a••••dur. cap. 103.
• * 1.60

  Cap. 117.
• * 1.61

  Hub. thes. 94. & sequent.
• * 1.62

  The meaning of Peters words
• * 1.63

  In 1. Tim. 2.
• * 1.64

  Thom. Com. in hunc locum, & aed Rom. 2.
• * 1.65

  How God wil∣leth all to re∣pent.
• * 1.66

  Luth. de ser. arb. Cap. 109. A distinction of Gods will.
• * 1.67

  Brentius.
• * 1.68

  2. Tim. 2. 2. Pet. 3. 1. Thess. 5. Matth. 23.
• * 1.69

  Esay 46.10. Psalm. 115.3. Rom 9.18, 19.
• * 1.70

  Marke this distinction.
• * 1.71

  Voluntas bene∣placiti, & signi.
• * 1.72

  The 2. Obiec∣tion.
• * 1.73

  The first way how the pro∣mises of grace be vniuersall.
• * 1.74

  Mark. 16.
• * 1.75

  Ioh. 3. Ioh 6. Acts 13. Rom. 3.
• * 1.76

  Rom. 9.
• * 1.77

  Note this well.
• * 1.78

  The 2. way.
• * 1.79

  Rom. 11.
• * 1.80

  The third ob∣iection.
• * 1.81

  Hub. thes. 751. 752.
• * 1.82

  The fourth obiection.
• * 1.83

  A Simile.
• * 1.84

  De praedest. & gra. cap. 3.
• * 1.85

  Another like obiection.
• * 1.86

  Acception of persons, and e∣lection differ.
• * 1.87

  Ecclesiast. 33.
• * 1.88

  ••••••ther de seruo arbit. cap. 143.
• * 1.89

  Acception of persons what it is.
• * 1.90

  Aug. cont. dua•• epistolas. P••lag. lib. 20. cap. 7. Primasius in 9. ad Rom.
• * 1.91

  Matth. 20
• * 1.92

  The fift ob∣iection.
• * 1.93

  Augustine.
• * 1.94

  Reprobates are created for the good of nature and appoynted to be punished for sinne, to Gods glorie, and the salua∣tion of the E∣lect. De praedest. & gra. c. 6.
• * 1.95

  De bono perse∣uer. cap. 8.
• * 1.96

  How God could elect, or reprobate men from euerla∣sting, seeing then they were not.
• * 1.97

  The materiall cause, be men, and the things that God hath decreed for them.
• * 1.98

  The finall cause.
• * 1.99

  De bono per∣seuer. cap. 12.
• * 1.100

  The chiefe question is of the impulsiue cause of electi∣on and repro∣bation.
• * 1.101

  Two questi∣ons. The first gene∣rall, why he e∣elected some, and reiected others?
• * 1.102

  The manife∣statiō of Gods mercie and iu∣stice is the im∣pulsiue cause.
• * 1.103

  The second particular, why this man be∣fore 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.
• * 1.104

  Cap. 1.
• * 1.105

  Origenes, his error of the forebeing of soules, and of the cause of predestination.
• * 1.106

  The first opi∣nion.
• * 1.107

  Hier. in 1. ca. ad ••ob. & q. 10. ad Hedib. Aug. ••ont. 2. epist. Pelag. lib. 2. c. 6.
• * 1.108

  Iob. 38 4.7.
• * 1.109

  Ephes. 1.
• * 1.110

  The errors of the Pelagians.
• * 1.111

  The 2. opini∣on, that works foreseene are the cause of predestination, confuted. Rom. 11.
• * 1.112

  Good works be effects of grace. Ephe 1. Phil. 2.
• * 1.113

  A similitude of a wheele.
• * 1.114

  Epist. eius. ad Aug. tom. 7. The errors of the Semipela∣gians. The 3. opiniō, of foreseene faith. See Hilaries said Epistle, & Prospers also to Aug. Tom. 7.
• * 1.115

  Marke these errors of the Semipelagi∣ans.
• * 1.116

  Predestination defined by the Semipelagian at first.
• * 1.117

  Augustine was a Semipelagi∣an at first.
• * 1.118

  De doctr. Christ. lib. 3. cap. 33.
• * 1.119

  So was Ie∣rome, Chryso∣stome, and E∣rasmus. Dial. 3. infint.
• * 1.120

  In D••••tribe, & Hyperaspiste.
• * 1.121

  Coll. ••omp. fol. 5••8.
• * 1.122

  Huber. thes. 786. & sequen.
• * 1.123

  Note.
• * 1.124

  Grace alone is the cause of faith and good works.
• * 1.125

  1. Cor. 4. Ioh. 15. Phil. 1.
• * 1.126

  How Augu∣stine recanted his former er∣ror.
• * 1.127

  Aug. de bono perseu. cap. 12.
• * 1.128

  The fourth o∣pinion, that the foreseene abuse of free will to infide∣litie and other euill works is the cause of re∣probation, confuted by Augustine.
• * 1.129

  Scotus.
• * 1.130

  Thomas Ar∣gentinus, his de∣finition of re∣probation. Lib. 1. q. 2.
• * 1.131

  The fift opini∣on, soundest and best.
• * 1.132

  The 1. reason.
• * 1.133

  Ephe. 1. Matth. 25. 2. Tim. 1.
• * 1.134

  Ad Simpl. lib. 1.
• * 1.135

  Two fine si∣militudes.
• * 1.136

  The 3. reason.
• * 1.137

  Rom. 8.
• * 1.138

  2. Tim. 1.
• * 1.139

  Ephes. 2.8.
• * 1.140

  In summo & expos. ad Rom.
• * 1.141

  Rom. 10.
• * 1.142

  The 4. reason.
• * 1.143

  Marke this well.
• * 1.144

  The 5. reason.
• * 1.145

  The 6. reason.
• * 1.146

  De predest. sanct. cap. 15. & de bon. per∣seu. cap. 24.
• * 1.147

  The 7. reason from infants dying.
• * 1.148

  The shift of the Semipela∣gians.
• * 1.149

  Deut. 7.6 7, 8. The onely grace of God, is the cause of Election.
• * 1.150

  Deut. 8.17.
• * 1.151

  Chap. 9.
• * 1.152

  Eze. 16.
• * 1.153

  Psalm. 95. 1. Cor. 10. Acts 7.
• * 1.154

  Temporall e∣lection inclu∣deth eternall.
• * 1.155

  From the type to the trueth, the conse∣quence is good.
• * 1.156

  If we cannot merite tempo∣rall things, much lesse e∣ternall.
• * 1.157

  Of this booke Aug. ad. Simpl. lib. 1. q.
• * 1.158

  The scope of the ninth chap∣ter to the Ro¦manes.
• * 1.159

  Iacob 8. Esau.
• * 1.160

  Rom. 9.11.
• * 1.161

  1. Ioh. 4.
• * 1.162

  Wisd 11.
• * 1.163

  Aug. ad ••aw•• cap. 38.
• * 1.164

  Enchir. ad Laur. cap. 32. & ad Simpl. lib. 1.
• * 1.165

  An excellent saying.
• * 1.166

  Aug. ad Laur. cap. 99.
• * 1.167

  The Potter.
• * 1.168

  Ecclesiastic. 33.
• * 1.169

  Vessels of wrath.
• * 1.170

  Lib. 2. de nupt▪ & concup. ad Vuler. cap 16.
• * 1.171

  The vessels of wrath are vnder the deuill, yet God made them for himselfe and he doeth vse them to good purpose.
• * 1.172

  What it is to be a vessel of wrath. Epistle 105.
• * 1.173

  Ad Mo••••num. Marke this whereunto ••e••se••s of wrath are made,
• * 1.174

  The excepti∣ons of Era∣smus against the former doctrine, by peruerting the places of Gen. 25. & Mal. touching Iacob and Esau.
• * 1.175

  A••••ll speech of Hierome.
• * 1.176

  The elder shall s••rue the youn∣ger.
• * 1.177

  Argumentum à ••inori.
• * 1.178

  Psalm. 144. The true mea∣ning of the prophesie of Iacob and Esau.
• * 1.179

  The blessing of Iacob.
• * 1.180

  Iacob I haue loued.
• * 1.181

  Thes. 644. & sequent.
• * 1.182

  Acts 14.16. Ephes. 2.
• * 1.183

  Hubers excep∣tions.
• * 1.184

  Thes. 6 35. & 〈◊〉〈◊〉.
• * 1.185

  A double elec∣tion of Israel.
• * 1.186

  Generall.
• * 1.187

  Speciall.
• * 1.188

  The sonnes of the flesh.
• * 1.189

  Children of promise.
• * 1.190

  Ad Simpl. lib. 1.
• * 1.191

  The 1. place, Rom. 11.
• * 1.192

  A foreknowne people.
• * 1.193

  De bono perse∣uer. cap. 18.
• * 1.194

  The 2. place. Ephes. 1.
• * 1.195

  A fine saying.
• * 1.196

  Why God chu∣seth this man, and not that▪
• * 1.197

  The 3. place. Ioh. 15.
• * 1.198

  De praedest. sanct. cap. ••3.
• * 1.199

  Aug. hom. in Io. 38 & epist. 106
• * 1.200

  The cause of reprobation, is the will and good pleasure of God, and not foreseene vnbeleefe, or sinnes.
• * 1.201

  The 1. reason. Rom. 8. Ephes. 2.
• * 1.202

  1. Cor. 4.
• * 1.203

  Marke this. Aug. ad Simpl. lib. 1.
• * 1.204

  The 2. reason.
• * 1.205

  Aug. ad Simpl. lib. 1.
• * 1.206

  The 3. reason.
• * 1.207

  The 4. reason. Rom. 9.
• * 1.208

  The 5. reason.
• * 1.209

  Augustine and many other writers, auouch and maintaine this doctrine of reprobatiō.
• * 1.210

  Lib. 1. dist. 4••. Thom. part. 1. q. 23. & in 9. ad Rom.
• * 1.211

  Luther. de ser∣uo arbis.
• * 1.212

  Rom. 11.
• * 1.213

  The very poynt of the contro∣uersie of pre∣destination.
• * 1.214

  Marke this wel
• * 1.215

  The slaunders of Hub. thes. 350. Zanch de nat. De••fol 669. Visi. admon. Neost. pag. 113. Bez. resp. 2. ad Col. Momp. fol. 223.
• * 1.216

  Note. God decreed to condemne none but for sinne.
• * 1.217

  The decree of predestination, and the execu∣tion of that decree.
• * 1.218

  Expos in 9. ad Rom.
• * 1.219

  Ec••••us in Chry∣sopass.
• * 1.220

  Quantum ad connotatum.
• * 1.221

  Comment in ••. ad Rom.
• * 1.222

  Cont. duas epist. Pela. li. 1. c. 20.
• * 1.223

  Esay 55.
• * 1.224

  Election and loue in God, is faire otherwise than in men.
• * 1.225

  What it is to loue.
• * 1.226

  The true sense of the Apo∣stles words be∣fore.
• * 1.227

  The 3. obie∣ction.
• * 1.228

  2. Tim. 2. Rom. 9.
• * 1.229

  Acts 15.
• * 1.230

  The decree of election how farre ab∣solute or not.
• * 1.231

  To be chosen in Christ, what it is.
• * 1.232

  The sixt ob∣iection.
• * 1.233

  Rom. 8. Acts 13.
• * 1.234

  The effect of Reprobation is Gods forsa∣king after which follow vnbeliefe and other sinnes. The 7. obie∣ction.
• * 1.235

  The reasons of the obie∣ction.
• * 1.236

  De ser. arbit. Answere to the first reason of the obiecti∣on.
• * 1.237

  August. epist. 105.
• * 1.238

  De bono perse∣uer. cap. 8.
• * 1.239

  Enchirid. ad Laur. cap. 99.
• * 1.240

  Epist. 105.
• * 1.241

  De bono perseu. cap. 8. epist. 106.
• * 1.242

  Do praedest. & grat. cap. vlt.
• * 1.243

  Ad Simpl. lib. 1. q. 2.
• * 1.244

  Epist. 105.
• * 1.245

  Rom. 11.
• * 1.246

  How the mouthes of wicked men must be stop∣ped about this doctrine.
• * 1.247

  De verbis Apost. serm. 20.
• * 1.248

  Marke this no∣table saying.
• * 1.249

  Serm. 254. de Temp.
• * 1.250

  Ad ••an••. ca. 99.
• * 1.251

  Gods iustice vnlike to mans
• * 1.252

  De seruo arbit. circa finem.
• * 1.253

  De praedest. & gra. cap. 2.
• * 1.254

  Wee must iudge soberly and reuerently of the workes of God.
• * 1.255

  Lib. 2. contra Marc.
• * 1.256

  The aduersa∣ries defend Gods iustice in election and reprobation by presupposing of mans fall.
• * 1.257

  How the flesh concludeth thereof to ex∣cuse it selfe.
• * 1.258

  The iudge∣ment of faith and the spirite,
• * 1.259

  Rom. 9.
• * 1.260

  The distincti∣on of will and permission.
• * 1.261

  Matth. 10.
• * 1.262

  De Correp. & gra. cap. 11.
• * 1.263

  How Adam fell through his owne fault, and not Gods.
• * 1.264

  Why God suf∣fered Adam to fall. Enchir. cap. 37. De Correp, & gra. cap. 18.
• * 1.265

  Enchir. cap. 95. M••••ke how God willeth good and euill things,
• * 1.266

  Enchir. ad 〈◊〉〈◊〉. cap. 100.
• * 1.267

  Nothing is done against the Lords will, and why.
• * 1.268

  Psalm. 105
• * 1.269

  Lib. de ser. ar∣bit. cap. 152.
• * 1.270

  Election what it is.
• * 1.271

  The effects of it be the ende and meanes. The ende double. Rom 9.23. Ephes. 1.7. The meanes be al benefits, and they be of two sorts.
• * 1.272

  Some necessa∣ry to the com∣mon saluation of all men and infants. Some peculiar to men onely.
• * 1.273

  Foure princi∣pall effects of election.
• * 1.274

  Rom. 8.
• * 1.275

  The 1. effect of election, Christ.
• * 1.276

  Ephes. 1.
• * 1.277

  2. Tim. 1.
• * 1.278

  1. Pet. 1.
• * 1.279

  De praedest. sanct. cap. 15.
• * 1.280

  The proper cause of Christs sen∣ding and suf∣fering, was the saluation of th•• elect onely.
• * 1.281

  Vocation, the second effect of election. Rom. 8. 2. Tim. 1.
• * 1.282

  Vocation two∣folde.
• * 1.283

  Externall vo∣cation twofold Naturall. Psalm. 19.
• * 1.284

  Rom. 2.
• * 1.285

  Acts 14.
• * 1.286

  Supernaturall.
• * 1.287

  Matth 22.
• * 1.288

  Esay 53. & 65. Rom. 10. The inward calling.
• * 1.289

  To whom it belongeth. Rom. 8.
• * 1.290

  What it is.
• * 1.291

  How it is done
• * 1.292

  When men are thus called. Matth. ••0. August. de prae∣dest. sanc. cap. 3.
• * 1.293

  Cap. 16.
• * 1.294

  Cap. ••.
• * 1.295

  Ibid. Aug. Marke this.
• * 1.296

  Ioh. 6.
• * 1.297

  To be drawne what it is.
• * 1.298

  Foure errors. The first of the Pelagians.
• * 1.299

  Aug. ad Quod vuli Deum, haer. 88. Faith and re∣pentance are wrought in men by God. Ioh. 6.
• * 1.300

  Lament. 5.
• * 1.301

  Ierem. 31. Eze. 36.
• * 1.302

  Ioh. 15.
• * 1.303

  1. Cor. 4.
• * 1.304

  2. Tim. 2. Gal. 5. Ephes 5.
• * 1.305

  Ephes. 1.
• * 1.306

  The 2. error of the Semipela∣gians.
• * 1.307

  Epist. ad Aug. Tom. 7.
• * 1.308

  Expos. ad Rom.
• * 1.309

  Lib. 1. cap. 23. & passim lib. de praedest. sanct.
• * 1.310

  Rom. 1••. Paul 1.
• * 1.311

  Rom. 12.
• * 1.312

  Ephes. 2.
• * 1.313

  2. Cor. 3.
• * 1.314

  To beleeue what it is,
• * 1.315

  Phil. 2.
• * 1.316

  The 2. error, of the Papists works of pre∣paration.
• * 1.317

  Aug. de praedest. sanct. cap 2. & con. 2. ep. Pelag. lib. 1. cap. 19.
• * 1.318

  Ephe 2. Heb. 11.
• * 1.319

  Tit. 3.
• * 1.320

  De praede. sanct. cap. 6.
• * 1.321

  The faith of Cornelius.
• * 1.322

  The 4. error, making effe∣ctuall calling to be in mans power and will.
• * 1.323

  Ioh. 6.
• * 1.324

  De praedest. sanct. cap. 8. They that heare and learne of God, do come, but they that come not whē they are called, haue neither heard nor lear∣ned of God.
• * 1.325

  Mans will cannot resist Gods call, nor make his mer¦cie in vaine.
• * 1.326

  Some obey their calling because God maketh them willing. Aug cant. dua•• epist. Pelag. cap. 19.
• * 1.327

  Aug. de praedest. sa••nct. cap. 8. & 9.
• * 1.328

  The 3. effect of election. Iustification.
• * 1.329

  What it is to be iustified.
• * 1.330

  Iustification diuersly taken in Scripture.
• * 1.331

  Psal. 58. Luke 6. vers. 29. & 39.
• * 1.332

  To him that is iustified, the holy Ghost is giuen to renue his heart, and to stirre him vp to good works
• * 1.333

  Iustification proper to the elect.
• * 1.334

  Contra Iulian. lib. 5. cap. 3.
• * 1.335

  The fourth ef∣fect of electi∣on, glorifica∣tion.
• * 1.336

  Matth. 10.
• * 1.337

  Perseuerance of the Saints what it is. Rom. 8.35.
• * 1.338

  The elect haue it. Matth. 10.
• * 1.339

  Apoc. 2. 2. Tim. 4.8.1••. Ioh. 17. Luk. 22. Aug. de Cor. & gra. cap. 8.
• * 1.340

  Aug. de Cor. & gr. cap. 11. & 12 It is Gods gift, proued by three reasons.
• * 1.341

  Aug. de bono pers. cap. 2.
• * 1.342

  Against perse∣uerance, the first obiection. 2. Tim. 1. & 4.
• * 1.343

  What belee∣uers fall away.
• * 1.344

  Elect taken two waies.
• * 1.345

  De Cor. & gr. cap 7.
• * 1.346

  1. Ioh. 2.
• * 1.347

  De bono pers. cap. 3. Why some fall away.
• * 1.348

  Why back∣sliders are a∣mong the godly,
• * 1.349

  •• Cor. 10.
• * 1.350

  The faithfull and elect fall sometime grie∣uously, but they ••••••e again.
• * 1.351

  Psalm 37.
• * 1.352

  Apoc. 3. 1. Cor. 10.
• * 1.353

  Rom. 11.
• * 1.354

  Two causes why y^e church is to take heede least it fall.
• * 1.355

  Two effects of reprobation, forsaking or hardening to this life, and damnation in the ••••••e to come. Lib. 1. ad Mo∣ni••••um, cir••a. f••••••m.
• * 1.356

  Matth. 25
• * 1.357

  Chap. 10.
• * 1.358

  2. Pet. 2.
• * 1.359

  Fulgent. lib. 1. & 2. ad Mo••••••.
• * 1.360

  Apoc. 20.
• * 1.361

  Epist. 10••.
• * 1.362

  What a vessell of wrath is.
• * 1.363

  Wisd 1. &. 2. Eze. 18.
• * 1.364

  Eccles. 11. Wisd 16. Deut. 32.
• * 1.365

  Three deaths, of the soule, bodie, and hel.
• * 1.366

  Cont. Iulian. lib. 7. cap. 7.
• * 1.367

  I will not the death of a sin∣ner.
• * 1.368

  Wis••. 1.13.
• * 1.369

  Of forsaking, hardening, and blinding. Rom. 9. & 11.
• * 1.370

  Ioh. 12.
• * 1.371

  Ioh 10.
• * 1.372

  Matth. 13.
• * 1.373

  Acts 14.
• * 1.374

  Esay 65.
• * 1.375

  Aug. ad Simpl. lib. 1. q. 2. The vse of all.
• * 1.376

  Diuerse opini∣ons of Gods hardening a man.
• * 1.377

  Collat. de lib. arbit. De ser. arbit. ca. 139. & seq.
• * 1.378

  The first opi∣nion confuted as false.
• * 1.379

  Lib. 5. cap. 3.
• * 1.380

  The second o∣pinion better, but vnperfect.
• * 1.381

  De pr••••l. & gra••ca. 4. Epist. 1••5. Lib. 1. cap 2.
• * 1.382

  Lom. lib. 1. dist. 4. c. 4. q. ••. 2. q. 29. God moueth mens hearts to good and euil, but diuerslie, yet alwaies iustly.
• * 1.383

  Brentius.
• * 1.384

  De gra. & lib. ar••. cap. 1.
• * 1.385

  2. King 14.
• * 1.386

  Psalm. 105.
• * 1.387

  God worketh in m••ns hearts, to bow their wills to good or euill.
• * 1.388

  Lib. 5 cap. 3.
• * 1.389

  God puni∣sheth sinne with sinne.
• * 1.390

  Augustine.
• * 1.391

  Cypr ser. de ••∣rat. dom. in 5 petit.
• * 1.392

  The diuell hath power a∣gainst vs in two respects.
• * 1.393

  De serm. Dom. in monte lib. 2.
• * 1.394

  Gods harde∣ning is not only permissi∣on, but also the operation of his wrath.
• * 1.395

  God is the re∣uenger, and not the author of sinne.
• * 1.396

  Ad Sixtum. Epist. 105.
• * 1.397

  Rom. 5.
• * 1.398

  Contra Iul. pel. lib. 5. cap. 3.
• * 1.399

  Hardnes of heart taken three waies.
• * 1.400

  Psalm. 5. Lib. 5. Stromat.
• * 1.401

  They that be hardened, haue no defence for it, and that for two causes.
• * 1.402

  Exod. 8. Wisd. 2.
• * 1.403

  Psalm. 58.
• * 1.404

  Anselme. lib. de Concord. gra. & lib. ••ib.
• * 1.405

  Fulgent. lib. 1. ad Mon.
• * 1.406

  Sinnes are fore∣knowne, but not predesti∣nate to be done, yet pu∣nishment for ••••••e, is prede∣stinate of God.
• * 1.407

  Aug. de pred. san••••. cap. 10. How pred••sti∣nation and foreknow∣ledge differ.
• * 1.408

  How predesti∣nation & fore∣knowledge differ.
• * 1.409

  Art. 7.8 9. & quibusdam. seq.
• * 1.410

  Aug. Hypog∣nost. 6.
• * 1.411

  Ad 14. obiect. Gallorum. Why infidelity commeth not of predestina∣tion.
• * 1.412

  Marke this.
• * 1.413

  Lib. 1. ad Mon.
• * 1.414

  Thom. in 9. ad Rom. lect. 1.
• * 1.415

  How election and reproba∣tion agree and differ.
• * 1.416

  The necessitie of predestina∣tion is vn∣moueable.
• * 1.417

  The elect can∣not perish, not the reprobates be sau••d; be∣cause Gods decree is vn∣changeable towards both, proued by ma∣ny places.
• * 1.418

  In Soliloq. c. 28.
• * 1.419

  Predestination is vnchange∣able. The 1. reason.
• * 1.420

  The 2. reason.
• * 1.421

  1. Sam. 15.2••. Numb. 23.23.
• * 1.422

  Esay 14.••4 27.
• * 1.423

  Cap. 46.10.
• * 1.424

  A doubte.
• * 1.425

  The 3. reason.
• * 1.426

  Exod. 4. Deut 2. ••s. 11. 1. Sam. 2. 2. King. 12.
• * 1.427

  2. Sam. 7.
• * 1.428

  2. King. 10.
• * 1.429

  Gen. 37.39.41.50.
• * 1.430

  Acts 2. & 4.
• * 1.431

  Chap. 13.
• * 1.432

  1. Tim. 1.
• * 1.433

  Gal. 1.
• * 1.434

  R••••. 9 & 10. Esa. ••••.
• * 1.435

  Rom. 11
• * 1.436

  The 4. reason.
• * 1.437

  The Lord knoweth from euerlasting the names and number of e∣lect and repro∣bates.
• * 1.438

  All things worke for the worst to repro∣bates, yea, euen their prayers.
• * 1.439

  Cap. 148.
• * 1.440

  Cap. 40.
• * 1.441

  Cap. 59.
• * 1.442

  Cap. 152.
• * 1.443

  To say that the elect may be increased or diminished, is Pelagi••nisme. Epist his ad ••••••st.
• * 1.444

  The elect can∣not perish.
• * 1.445

  Their number is certaine.
• * 1.446

  The summe of the obiections of both kinds.
• * 1.447

  Rom. 3.
• * 1.448

  Predestina∣tion not onely appointeth the end, but the meanes to the end. Rom. 8. Ephes. 1.
• * 1.449

  Contra. I••l lib. 6. cap 3.
• * 1.450

  The heresie o•• the predesti∣nati.
• * 1.451

  The second obiection of fate or desteny.
• * 1.452

  De C••uit. Dei lib. 5. cap. 9. The Mathe∣maticall fate.
• * 1.453

  Naturall and poeticall fate.
• * 1.454

  The stoicall sate. De Ciuit. Dei. lib. 5. cap. 5.
• * 1.455

  What fate is.
• * 1.456

  Cicero de fato.
• * 1.457

  Fate for Gods prouidence Lib. epist. 18.
• * 1.458

  In dogma••e Platonis.
• * 1.459

  De caus lib 4.
• * 1.460

  How Gods prouidence and fate doe dister by Boetius.
• * 1.461

  De Ciuit. lib. 5. cap. 7.
• * 1.462

  Euill wils are not from God.
• * 1.463

  Christians must not haue the word fate or desti∣nie in their mouthes.
• * 1.464

  Marke this well.
• * 1.465

  Of freewill.
• * 1.466

  Libertie three∣fold.
• * 1.467

  Euchir. cap 30.
• * 1.468

  Libertie from subiection the will hath not.
• * 1.469

  Cap. 16••.
• * 1.470

  Acts 17.
• * 1.471

  〈1 paragraph〉〈1 paragraph〉
• * 1.472

  Damascene.
• * 1.473

  Tho. cont. gent. lib. 2. cap. 90. Aug. de Ciuit. Dei. lib 5 cap ••.
• * 1.474

  Necessities twofold.
• * 1.475

  Things in re∣spect of God necessarily come to passe, but in respect of second cau∣ses most things are contin∣gent, and ca∣suall.
• * 1.476

  Examples hereof.
• * 1.477

  Luke 24.
• * 1.478

  Iohn 1••.
• * 1.479

  De Ciuit. Dei. lib. 5. cap. 10.
• * 1.480

  Whether the ministery of the worde be ouerthrowne by predestina∣tion.
• * 1.481

  1. Tim. 4.
• * 1.482

  2. Tim. 4.
• * 1.483

  Matth. 18.
• * 1.484

  Iam. 5.19. Iud. vers. 21.
• * 1.485

  Predestination comprehen∣deth both the end and the meanes to the end.
• * 1.486

  Aug. de bono pers. cap. 19.
• * 1.487

  Aug. de Cor. & grat. cap. 7.
• * 1.488

  De bono perse••, cap. 14.
• * 1.489

  De Correp. & grat. cap. 15.
• * 1.490

  2. Tim. 2.
• * 1.491

  We must doe our dutie, in ••••rouing o∣•••••• 〈◊〉〈◊〉 we doe not profit them, and why 〈◊〉〈◊〉
• * 1.492

  Cap. 3.
• * 1.493

  2. Cor. 2.
• * 1.494

  Whither pray¦ing be in vain, if Gods pur∣pose be vn∣changeable.
• * 1.495

  Luke 11.
• * 1.496

  Dial lib. 1. Ang. de Ciuit. Dei. l. 5. c. 10.
• * 1.497

  A double error confuted.
• * 1.498

  The tale of Traiane.
• * 1.499

  Snners are not excused.
• * 1.500

  Iam. 1.13.
• * 1.501

  Ad ••rti••. fals. impos.
• * 1.502

  Hypognost. 6.
• * 1.503

  Huber. thes 292
• * 1.504

  An instance of 〈◊〉〈◊〉 aduer••••tie.
• * 1.505

  Psalm. 102.
• * 1.506

  Psalm. 144.
• * 1.507

  Predestination is 〈◊〉〈◊〉 ground of our com∣fort, and no cause of despe∣••ation.
• * 1.508

  •• Tim. 2.
• * 1.509

  Matth. ••3. Ioh. 10. Luke 10 & 11.
• * 1.510

  Ioh. 6.
• * 1.511

  Praefat. ad Rom.
• * 1.512

  Luth. de ser. arb. cap. 144.
• * 1.513

  A••••de praed••st. sanct. cap. ••.
• * 1.514

  I am vncer∣taine of my e∣lection, which maketh me sad.
• * 1.515

  De praedest. sanct. cap. 9.
• * 1.516

  The first place obiected, is Luke 7. ver. 30. Hub. thes. 784.
• * 1.517

  Acts 13.48.
• * 1.518

  Acts 20.
• * 1.519

  1. Thess. 1. 1. Pet. 1.
• * 1.520

  Psalm. 69. Exod. 32.
• * 1.521

  The booke of life.
• * 1.522

  How predesti∣nation and the booke of life differ.
• * 1.523

  How a man is blotted out of the booke of life.
• * 1.524

  The booke of life taken two wayes.
• * 1.525

  Apoc. 13. & 20. vers. 15. & 21.27. Act. 1.
• * 1.526

  Rom. 11.
• * 1.527

  An instance.
• * 1.528

  2. Sam. 18.
• * 1.529

  Rom. 9.
• * 1.530

  De compun••t. ••ora. lib. 1. serm. de nulla regni spe.
• * 1.531

  Heerb. disp. de elect. & praed. thes 115. Hub thes 771. Equiuocos do∣ctores.
• * 1.532

  Heb. 12.
• * 1.533

  Apoc. 3.11.
• * 1.534

  1. Cor. 11. Rom 11. Phil. 2.
• * 1.535

  1. Cor. 9.
• * 1.536

  The Papists say that electi∣on is certaine in it selfe, but vncertaine to vs.
• * 1.537

  Concil Trid. sesse 6. cap. 12.
• * 1.538

  Can. 15.
• * 1.539

  1. Cor. 4. Gal. 5. Gal. 3.
• * 1.540

  Reasons a∣gainst doubt∣ing of Gods grace.
• * 1.541

  Lib. 3. Sent. dist. 26. What hope is.
• * 1.542

  Rom. 11.
• * 1.543

  To beleeue and to doubt are contrary.
• * 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.545

  Mark. 16.
• * 1.546

  2. Tim. 1.
• * 1.547

  Chap. 4.
• * 1.548

  Rom. 5.
• * 1.549

  Rom. 5.
• * 1.550

  Ephes. 1.
• * 1.551

  1. Ioh. 3. & 4.
• * 1.552

  Aug. Psalm. 88.
• * 1.553

  Alsons. de Ca∣stro. in voce gratia. Bern. serm. 68. sup. Cant. Serm. 3. de 7. fragm.
• * 1.554

  An excellent sa••ing, and worthy re∣memberance.
• * 1.555

  Places obiected by the Pap••sts for doubting.
• * 1.556

  Psalm. 19. 1. Cor. 4.
• * 1.557

  Acts 10.
• * 1.558

  Eccles. 9.
• * 1.559

  1 Cor 6. Gal. 5.
• * 1.560

  The true sense of Salomons works.
• * 1.561

  Contra Haeres•••• vt suprà.
• * 1.562

  Ioel 2.
• * 1.563

  Ion. 3.
• * 1.564

  Amos 5.
• * 1.565

  Acts 8.
• * 1.566

  2. Sam. 12
• * 1.567

  A fine similie.
• * 1.568

  Lib. de poeni∣cent. cap. 5.
• * 1.569

  Psal. 13. & 18.
• * 1.570

  Prou. 18.
• * 1.571

  Rom. 11. 1. Cor. 10. Marke this.
• * 1.572

  Acts 27.
• * 1.573

  Beucer de Con∣cor. a••t. grat.
• * 1.574

  Idea.
• * 1.575

  Mark 9.
• * 1.576

  Ideam.
• * 1.577

  Ierem. 12. Abac. 1. Psalm. 73.
• * 1.578

  Reuelation is needefull.
• * 1.579

  Rom. 11. 1. Cor. ••.
• * 1.580

  Prou. 25.27.
• * 1.581

  Reuelation is threefolde.
• * 1.582

  The first way wherby a man may know himselfe to be elected. The effects of election.
• * 1.583

  2. Thes. 3. Tit. 1.
• * 1.584

  De fide & oper. cap. 18.
• * 1.585

  Tract. 26.
• * 1.586

  2. Pet. 1.
• * 1.587

  Two seales of the ••ur••es of our election, one God, the other outs.
• * 1.588

  Phil 1. 1. Thess 1.
• * 1.589

  Marke this.
• * 1.590

  The second way, whereby a man may know him∣selfe to be e∣lected.
• * 1.591

  Marke this ve∣ry well, and re∣member it.
• * 1.592

  Matth. 13.
• * 1.593

  ••••w I may be sure. I haue a true faith.
• * 1.594

  Epist. 112. & de Trin. lib. 13. cap. 2.
• * 1.595

  Rom. 14.
• * 1.596

  Matth. 12. 2. Cor. 12.
• * 1.597

  Matth. 10. Heb. ••0.
• * 1.598

  Ioh. 6. Gods promi∣ses of present grace, the fi∣nall perseue∣rance.
• * 1.599

  Luke 22.
• * 1.600

  Rom. 8.
• * 1.601

  1. Cor. 10.
• * 1.602

  Phil. 2.
• * 1.603

  Three waies whereby a man may know his e∣lection. The seale of the spirite in our hearts.
• * 1.604

  Rom. 8.
• * 1.605

  Matt. 3.
• * 1.606

  Rom. 5. Za. 12. The witnes of the spirit is most sure, and why. 1. Cor. 2. Ioh. 16. Ephe. 2.
• * 1.607

  Hub. thes. 11••6.
• * 1.608

  By Gods word onely we must seeke to finde cut our election, and so Caluin and Luther teach vs. Cal. li. 3. Iust. cap. 24. sect. 3.
• * 1.609

  It is very dan∣gerous to seeke for our election with∣out the word.
• * 1.610

  In Gen. 16.
• * 1.611

  Try thy faith and the fruites of it, if thou wilt know thy election.
• * 1.612

  Our election must be found a posteriore.
• * 1.613

  Exod 33.
• * 1.614

  A needefull admonition.
• * 1.615

  Eccles. 5.
• * 1.616

  Psalm. 95.
• * 1.617

  In whom we see faith and repentance, we must count them for elect.
• * 1.618

  Phil. 1.7. 1. Cor. 2.
• * 1.619

  1. Sam. 16.
• * 1.620

  Aug. de Tim. li. 13 cap. 2.
• * 1.621

  Aug. de Cor. & gra. cap. 7. & 9.
• * 1.622

  Luth. de seru. Arhit. cap. 61.
• * 1.623

  Serm. 50. de verbis Domini. in Ioh.
• * 1.624

  Reasons ob∣iected against God grace, and predesti∣nation, by the Semipelagians.
• * 1.625

  The doctrine of the Semipe∣lagians.
• * 1.626

  Vide epist. Prosper. & Hilar.
• * 1.627

  Predestination taught by Christ and his Apostles to all.
• * 1.628

  Marke this speech if the ••••••ti••o•• well.
• * 1.629

  ••. Cor. 1.
• * 1.630

  Predestination is profitable and necessarie to be taught. The 1. reason.
• * 1.631

  Psalm. 101. Dan. 4.32. Rom 9. Matth. 20. De ser. arbit. cap. 143.
• * 1.632

  The 2. reason.
• * 1.633

  De bono perseu. cap. 16.
• * 1.634

  The opinion of the Pelagi∣ans.
• * 1.635

  The doctrine of the Semipe∣lagians.
• * 1.636

  Marke this well.
• * 1.637

  1. Cor. 4.
• * 1.638

  The ortho∣dexall saith.
• * 1.639

  Phil. 1. & 2.
• * 1.640

  Ioh. 15.
• * 1.641

  Aug. de praedest sanct. cap. 10.
• * 1.642

  2. Tim. 1.
• * 1.643

  The 3. reason.
• * 1.644

  The 4. reason.
• * 1.645

  Ephes. 2.
• * 1.646

  The obiecti∣ons of Reason.
• * 1.647

  Whither this doctrine must be concealed, because it of∣fendeth some.
• * 1.648

  De bono perseu. cap. 16.
• * 1.649

  When the trueth may be concealed.
• * 1.650

  When the trueth must be taught, and not concealed.
• * 1.651

  The Apostles taught the trueth, though many were offended at it, Rom. 3. & 6.
• * 1.652

  1. Cor. 1.
• * 1.653

  to the obiection concerning the fathers before Augustine.
• * 1.654

  De bono perseu. cap. 19.
• * 1.655

  Amb. in Luc. in expos. proamij.
• * 1.656

  Greg. Naz.
• * 1.657

  De bon. perseu. cap. 23.
• * 1.658

  Predestination must be prea∣ched soberly.
• * 1.659

  Rom. 12.
• * 1.660

  Ecclesiasticus 3.21, 22, 24
• * 1.661

  Aug lib. 5. de Gen. ad lit.
• * 1.662

  It must also be taught dis∣creetely ••o the hearers.
• * 1.663

  Augustines comparison.
• * 1.664

  Praesa. ad Rom.
• * 1.665

  The hearers must be ad∣monished of the vse of i••, and that they abuse it not.
• * 1.666

  The maner of teaching it, must be in apt and fit words.
• * 1.667

  De bono perse∣uerant. cap. 14.