A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

OF PREDESTINATION The Part Confirmatiue. CHAP. II.

PVrposing to speake of Predestina∣tion, wee must declare first what Name it is, secondly, what thing it is.

Whereas to Predestinate, is to ap∣point and ordayne things to their ends,a 1.1 according to the manifold respect, & consideration of those ends; it is wont to be taken diversly among the Doctors of the Church.

Now the ends generally, to which things created are ordayned, are two: the one, is that to which thinges are carried by the order of nature, or accor∣ding to nature, by the ordināce of God: the other is that which exceedeth the proportion (or measure) of the created nature, and respecteth the state of man

out of this temporall and naturall life: the one, of the Schoole-men is called Proportionate, the other Superexce∣dent.

In respect of the former end, Pre∣destination is a decree of God, or a iudgement of Gods vnderstanding, as∣well in generall of all thinges created,b 1.2 as in speciall of all Creatures reasona∣ble, which were to be put over to their certaine end. And in this signification it is also of others called Providence, and by vs was sayde to be a kind of those in∣ward and immanent actions of God, in respect of the latter end. Predestination is taken two wayesc 1.3 Synecdochically, even as the state of man out of this natu∣rall life is two-fold, eyther commonly or Improperly, for the eternall decree of God concerning men to bee saved or punished, or singularly and properly, for the Act of decreeing vnto eternall salvation; which was in the minde (or vnderstanding) of God: and in this signification wee take Predestination in this place.

This Predestination is to bee discer∣ned two wayes or by two degrees, first in it selfe, and the causes thereof simply: secondly, oppositely vnto the contraries of the same.

Predestination therefore is an Act of Gods good pleasure, wherby God from everlasting purposed in himselfe, out of the vniversality of Creatures to make some and certaine of them partakers of his grace & glory in Christ to his prayse and their salvation.

The Primary Efficient Cause of this Predestination is God, in whome, and from whome the very Act of Predestina∣tion is, as it were from his divine vnder∣standing, and in it fore-shapened altoge∣ther (or alwayes) going before all things and causes:d 1.4 secondly, Impulsiue, which is the benevolent (or well-wil∣ling) affection of the Will of God in Christ, which in Scripture is called the good pleasure of the Will of Gode 1.5.

And this act of Gods good pleasure, which in God is simple and vniforme, according to our humane manner of vn∣derstāding

hath two, as it were distinct Predestinations: the former is of the end, the latter of the meanes vnto the end: that distinctly we vse to cal electi∣on or fore-knowledge:f 1.6 but this by a common name, purposeg 1.7 and Predesti∣nation, but both of them is a fore-ordi∣nance from everlasting, before all things and the causes that were in the thingsh 1.8.

The matter of Predestination, or to speake more properly, the Obiect is man, who out of the common nature of his kind, was to bee lifted vp or advan∣ced: Of this obiect according to that double respect of the act of Gods pur∣pose, there ought to be a double cōside∣ration; for if you respect the fore-ordi∣nance of the end, man cōmonly & abso∣lutlyi 1.9 is the matter of Predestinatiō: but if of the means vnto the end, man is, who was to perish of himselfe, and in himselfe & guilty in Adamk 1.10. The forme speci∣ciall indeed and proper is an adoption into Sonnes by Christ,l 1.11 but commonly that whole manner of order in respect both of decree and execution.

In respect of Decree, the order of degreesm 1.12 is this Fore-knowledge, by which God fore-knew them that were to bee Predestinated: afore appoint∣ment, or a determining purpose, by which God hath fore-determined the Predestination of them, that were fore-knowne, both by electing them from everlasting, and by preparing for them elected grace in the present world, and glory in that to come.

In respect of Execution, the order of degrees is this, an effectuall vocation,n 1.13 Iustification, and Glorification, that is, a gratious beginning ••roceeding toge∣ther with a glorious pe••••ection of divine blessings, by the perfect coniunction of Christ (or by the perfect ioyning of them together with Christ.)

The End Remote is Gods glory, theo 1.14 meane (or indefinite, indifferent) End is that we should be holy; the last end is life and glorificationp 1.15.

And this is the manner of Prede∣stination in it selfe, and the causes ther∣of simply: wee must now consider of

the opposites and contraries of the same.

Of these although there bee a diverse respect, yet Sinecdochically, it is wont to bee signified and shewed by the common name of reprobation: in which significatiō it is distinguished both from eternall Predestination, which abusiue∣ly is called Reprobation, as also from that part of Gods decree, which eyther Logically is called Non Election, or Theologically aq 1.16 passing by, & which properly is called Reprobation.

But forasmuch as being opposite to Predestination whereof wee haue trea∣ted, it signifieth that whole fore-ordi∣nance and maner of order vnto the end, wherevnto the Reprobates are appoin∣ted, of it we must speake in the first sig∣nification.

Now Reprobation is an Act of Gods pleasure (or decree) whereby God from everlasting hath purposed in himselfe, to passe by the greater part of the Vni∣versality of Creatures, as touching the communion of his healthfull and super∣naturall

grace and glory, and the same also before hand to condemne, that were not like to abide or 〈◊〉〈◊〉 in the integrity of their first originall estate, according to his iustice, for their sinnes to the setting forth of his glory.

The Cause Efficient of this reproba∣tion: first principall is God; second, im∣pulsiue is his owne pleasure and will.r 1.17.

But this act which in God is simple & vniforme as touching vs, in respect of the order vnto the end, ought two waies to be considered and distinguished: for there is in God first an act ofs 1.18 passing by, called of the Schoolemen, a Re∣probation, Passiue and Negatiue, before all thinges and causes that were like to be in the thinges, or from the thinges, whereof no other reason, eyther can be giuen, or ought to be sought, besides the pleasure and will of Godt 1.19. Then there is an Act of the preparation of punishment, or fore-condemnation from everlasting,u 1.20 called of the School∣men Affirmatiue and Actiue Reproba∣tion before all thinges indeed, but not

before the causes fore-known, and con∣sidered to bee like to bee in the thinges or from the thinges: but it is a respec∣tiue Act of sinne, as the necessary An∣tecedent, because as God in time iustly punisheth, and condemneth man for sinne: so God also from everla∣sting hath iustly decreede to punish man, and fore-condemned him, by (or from) thex 1.21 supposition of sinne.

The matter of Reprobation, or ra∣ther the right obiect, are all and singu∣lar Reprobates, and the condition of this matter or obiect, according to that double respect of the Act, ought two wayes to bee considered: for as touch∣ing that former Act of God and passing by, the matter of Reprobation is consi∣dered to bee Man in generall, with∣out any respect of any quality,y 1.22 but as touching the latter, which is of Predamnation, or appointment vn∣to punishment, the matter of Repro∣bation is man, in that he is a sinner, or for his sinnes to be punished, by the ne∣cessity of Gods iusticez 1.23.

The form special is indeed, the not ap∣pointment of thē into the adoption of Children, but in common, it is that whole manner of order vnto the end, in respect of both the Acts, to wit, both of Preterition and Predamnation.

Of Preterition, whereof this is the manner of order, Prescience or fore-knowledge, not that which is of spe∣ciall affection and good wil, but that of vnderstanding and knowledge in God, which otherwise is also called in the Scriptures, the Purpose of God, & whereby God foreknew them that were to be reiected, both who, and how ma∣ny they should be: fore-appointment, by which hee hath determined the Re∣probation of them, that were forknown, in not choosing them by a speciall loue in Christ, but in leaving them to them∣selues in their owne nature, which fore-appointment is wont to bee signified sometime by the name of Preordaining, sometimes of coagmention, and some∣times of hatreda 1.24.

Of Predamnation and the execution

••ereof, this is the order, a iust forsa∣••ng, which is eyther of triall, God ••ot giving his grace,b 1.25 or of punish∣••ent, God taking away all his saving ••tes, and delivering them into the po∣••er of Sathanc 1.26.

Hardening, and those things, which ••se to accompanyd 1.27 the same, even vn∣••o the guilty condemnation of man, which of some are called the Effectes of Reprobation, but more fitly and truely ••he Consequents or degrees of order vn∣to the end.

The end of Reprobation first remote, is the setting forth of Gods glory:e 1.28 se∣cond the meane (or Indifferent) end, the declaration of the liberty of God:f 1.29 the last and neerest,g 1.30 the execution of his iu∣stice, in the punishment of the Repro∣bates.

OF PREDESTINATION, The Part Confuting.

I.

SOlutions or distinctions for the cause efficient: Predestination signifieth

two thinges; the determination of th•• end, and the ordinance of the mean•• vnto the end: of both the first cause i••¦pulsiue, is the will of God.

II.

PRedestination is eyther taken mo•• specially, for the Predestination o•• the Saints, and differeth not onely i•• the thing, but also in the manner, from Election: or more generally, for every fore-appointment of order vnto the cer∣taine end: in which signification, the three partes thereof may be put, to wit the appointment of the beginning, the means, and end.

III.

REprobation is taken eyther Nega∣tiuely, for not Election or affirma∣tiuely, for the preparation of punishmēt.

IIII.

IT is one thing to treat of the first act of Predestination and Reprobation, which is Gods decree of choosing and

〈◊〉〈◊〉 choosing, or passing by, which is ••solute; and another thing to treate 〈◊〉〈◊〉 the second, which is respectiue, of ••posing indeed, vnto the means, wher∣•• the cause is in God onely, but of ••t choosing vnto sinne, whereof the ••use is in man, but the ordination from ••od.

V.

THe second Act of Reprobation, or the ordination vnto punishment is ••••stinguished into that which is simple, ••••d compound, or comparatiue; the one that whereby one is ordayned vnto ••unishment; but the other, whereby in 〈◊〉〈◊〉 vnequall condition, the one is more ••en the other: the cause of that with∣••ut God supposeth the merite of man: ••ut of this without God, no reason can ••e given.

The Places for faith fore-seene.

2. Thes. 2.13. Ans, The conclusion is ••f no force from the cause of salvation ••nstrumentall, to the cause of salvation Efficient.

Act. 23.48, Ans. There is 〈◊〉〈◊〉 Consequence from the state, marke and conditiō of the persons which we•• elected to the causes of Election, eyth•• impulsiue or meritorious.

Rom. 8.29. Answere. The Pres••¦ence or fore-knowledge of God, is n•• the Consequent, or the Effect of thing but the Antecedent: neyther dooth•• signifie in the place cited, a foreseeing of the beginning; but the speciall lo•• of God: but the fore-knowledge of ap¦probation is one, and that of naked sci¦ence and knowledge is another.

Heb. 11.6. It is one thing to tre•• of the first cause of Election, and ano∣ther thing of the meanes and subordi∣nate causes: for faith is the proper and onely Instrument of our Iustification, and reconciliation with God, of which mention is made in this place.

Rom. 11.20. It is one thing to treate of the perseverance of the Saints, but another thing of the electi∣on: neyther ought those which are the meanes to bee mingled with the Cau∣ses

and beginnings.

Places for good Workes.

Rom. 8.29. The Conformity of ••••e Image of the Sonne of God is the ••onsequent of Predestination, but not ••e Efficient & meritorious cause there∣••f, and those words which are to bee ••••pounded according to the sense of the ••postle, by the vnderstanding of the ••erbe Substantiue (Were) ought not to ••e taken in a contrary meaning.

1. Tim. 2.20. to treat of the seales of ••aith, which of the Apostle are reckoned ••o be two, the one Inward, the note (or ••nowledg) of divine approbation: the other outward, the avoiding of iniquity; of which the Apostle speaketh in this ••lace, as also to treate of the cause and beginning of our salvation and election are things diverse.

Apoc. 3.11.4. It is one thing to treate of the crowne of Ministrie, and a∣nother thing of the crowne of eternall life, and the worthinesse which in scrip∣ture

is attributed to the elect, is not 〈◊〉〈◊〉 naturall excellencie, but of meerenes o•• fitnesse by God given freely: also the•• is one by inherence in the faithfull; and another by imputation: of which men∣tion is in this place.

Distinctions for the matter.

I.

THe matter of Election is called so Equivocally, eyther Ex qua, out 〈◊〉〈◊〉 which, and it is the counsel of God: 〈◊〉〈◊〉 Circaquam, about which: and it is ma•• or in which, and it is Christ, as the Mediator.

II.

MAn is considered eyther Com¦monly, without any considerati•••• of the qualities, or Singularly, as he i•• a Sinner; after that manner in the f•• Act of Election and Reprobation: b•• after this in the second.

III.

THe number of the Elect, and Re∣probates, the person numbering, and numbered is certaine, though both be not certainely knowne vnto vs.

For the FORME.

I.

THe Forme of Predestination consi∣steth in two thinges, in the Action, and manner thereof: the Action is A∣doption: the maner is in Christ, in whom as in a bond lying betweene, the vnion of vs with him was made.

II.

PVrpose, Prescience, Predestination, are distinguished in God, not by time, but by order: Purpose signifieth the whole counsell of God: Prescience the first degree thereof; Predestination not only them, but also those which de∣pend on them,

III.

DEcree together with the execution therof, as they ought neyther to be

confounded or mingled together, nor plucked asunder: so it is needefull they should bee ioyned together, and distin∣guished: all which distinction is from that, which is the latter, & from the ma∣ner of the thinges effected.

Notes

• a 1.1

  Rom. 8.29. Eph. 1.5.
• b 1.2

  Act. 4.28.
• c 1.3

  Synecdo∣chice.
• d 1.4

  2. Eph. 1.5. Rom. 8.29 2. Tim. 1.23.
• e 1.5

  Eph. 1.5.
• f 1.6

  1. Pet. 1.2. Rom. 9.11 8.29.
• g 1.7

  Prothe∣sis.
• h 1.8

  Rom. 9 19. Act. 13.48 Rom. 9.11 & 11.6.
• i 1.9

  Rom. 9.20. & 21.35.
• k 1.10

  Esa. 54.16. Rom. 9.22 1. The. 5.9
• l 1.11

  Eph. 1.5.
• m 1.12

  Rom. 8.30.
• n 1.13

  Rom. 8.30.
• o 1.14

  Subal∣terna.
• p 1.15

  Eph. 1.6
• q 1.16

  Preteri∣tio.
• r 1.17

  Pro. 6.3 Eph. 1.11. Prou. 16.4
• s 1.18

  Preteriti∣onis.
• t 1.19

  Rom. 9.11.12.13. Mat. 1.23.
• u 1.20

  2. Thes. 2.9. Rom. 6.23.
• x 1.21

  Ex Hy∣pothesi.
• y 1.22

  Rom. 9.11.
• z 1.23

  Eph. 2.3.5.
• a 1.24

  Rom. 9.22.
• b 1.25

  Rom. 9.21.
• c 1.26

  Ioh. 13.2 1. Thes. 2.9 10.
• d 1.27

  Rom. 9.18.
• e 1.28

  Rom. 9.
• f 1.29

  2. Rom. 9.21.
• g 1.30

  Rom. 9 28.