men are not borne of faithfull parents all men are not admitted either vnto baptisme or vnto the preaching of the Gospell And some are catched quicklie Wisd 4 11. least corruption should change their harts and others are left to themselues who in processe of time become euill and so perish And among those which doo heare all one preaching all are not drawne by God wherevpon Christ saith No man commeth vnto me Iohn 6 44. vnlesse my father shall drawe him By which words it appéereth plainlie that there be some which are not drawne Augustine Wherefore Augustine said If thou wilt not erre I would not haue thée to iudge why God draweth one man and yet draweth not another And yet for all that is not frée will taken awaie for whether a man be drawne or not drawne there is no violence doone onelie compulsion is an enimie therevnto as we haue taught before Besides this sole life is called a grace or a frée gift of God and of graces it is written in the first epistle to the Corinthians 1. Cor. 7. 7. that the holie Ghost distributeth them as he will But and if that those graces whereof the apostle there speaketh 1. Co. 12 11. as prophesie wisedome knowledge toongs c were more profitable vnto the church and tended more to edifieng than dooth sole life and yet were not giuen vnto all men why would we haue sole life to be granted vnto all men alike An obiection 14 Perhaps some man will saie that all men also might haue those gifts so that they would beléeue Matt. 17 20. for Christ said If we had faith as the graine of mustard seed the verie hils should be obedient to our voice And vnto the Romans it is written Rom. 12 3. that These gifts are giuen to euerie one according to the measure of faith Moreouer A solution twoo things we may saie namelie that this faith is not the same wherewith we be iustified which is common vnto all beléeuers but it is the faith of miracles not granted vnto all men Yet also if these sentences be vnderstood of the faith whereby we are iustified neuertheles the argument should be féeble bicause all christians which beléeue in Christ haue faith howbeit not of themselues but rather of God and those graces doo not accompanie euerie degrée of faith And according as the holie Ghost dooth giue the same vnto men euen so dooth he distribute sundrie degrées of faith Neither is it our selues which appoint the measure vnto our faith but God as he will dooth temper the same But the first answer is weaker for we sée that the wicked which be strangers vnto Christ and destitute of a iustifieng faith haue sometimes such graces As God predestinateth to the end so he giueth means to the same as they shew foorth miracles Finallie as God hath predestinated euerie one of his elect to the end of eternall life so hath he also predestinated the meanes which may bring them vnto the same and that to euerie one as was conuenient A similitude Galen We sée that in the members of the bodie all members as Galen De vsu partium witnesseth haue not all one sort of powers and instruments And that we be members in the bodie of Christ the scripture doth most manifestlie teach wherefore we must not saie that all men haue atteined to abilities and gifts alike Paule dooth testifie the same who speaking of sole life bringeth in the word gift when he saith verse 7. Euerie man hath his gift and he addeth therevnto proper so that one hath it after this maner and another after that And Christ in the 19. of Matthew Matt. 19 11 All men cannot receiue this saieng saue they to whom it is giuen he that is able to receiue this let him receiue it 15 Neither dooth can in that place signifie To will as some doo imagine Can in these places signifieth not to will if we shall diligentlie weigh the text of the historie It is written in the eight chapter of the booke of Wisedome No man can be chast vnlesse thou giue it vnto him whereby that scripture teacheth that there be some vnto whom it is not giuen And this is a maruellous furtherance to our commoditie that we be rather gouerned by the will and appointment of GOD than by our owne Neither dooth the same thing make a little to the extolling of the maiestie and prouidence of God towards his people Augustine Augustine in his 19. chapter De bono viduitatis writeth It is in vs to will but our will is stirred that it may arise it is cured that it may be whole it is inlarged that it may be capable it is filled full that it may haue And in that place he maketh speciall mention of the gift of continencie But who will saie that the wils of all men be cured inlarged and full séeing we still sée so manie that be féeble and fallen downe The same Augustine in an epistle vnto Maximus The same Augustine 1. Cor. 4 7. For who separateth thée Thou wilt answer My good will my faith my righteousnes And wilt thou not immediatelie heare that which followeth What hast thou that thou hast not receiued If thou hast receiued Ibidem why dooest thou glorie as though thou hadst not receiued But these men when they affirme that the gift of sole life is offered vnto all men and that all men if they will may accept the same doo of necessitie fall into those answers which Augustine in that place condemneth For if I demand of him that is in sole life Who hath separated thée from him which is in matrimonie If we followe them he shall not haue what else to answer but My will my choise Saie therefore to him as followeth What hast thou that thou hast not receiued Why doost thou glorie as though thou hadst not receiued The same Augustine Augustine De sancta virginitate the fourth chapter I would all men to be as I my selfe am 1. Cor 7 7. but euerie man hath his proper gift of God one after this maner and another after that Who then giueth these things Who distributeth as he himselfe will to euerie one his proper gift Forsooth that dooth God with whom there is no iniquitie And it is either vnpossible or else most hard for men hereby to knowe by what equitie he maketh some men after one maner and some after another maner but that by equitie he dooth it it is not fit for anie man to doubt What hast thou therefore that thou hast not receiued Or by what péeuishnesse dooest thou loue him lesse of whom thou hast receiued more Here we vnderstand that it is God which maketh some after this maner and some after that further that he which liueth sole hath receiued the more Which two things if thou confer one with another thou shalt easilie perceiue what is to be
yet be swéet in respect they fill and restore nature being wasted and consumed Neither be they at one time pleasant and at another time vnpleasant but are euer in their owne nature to be wished and desired and these pleasures are chéefelie those which are perceiued in the mind but others be mixed namelie with sorowes and for that cause are pleasant bicause they refresh and renew nature decaieng and therefore are not to be desired alwaies and at all times 8 These things being thus determined What pleasures must be auoided and why let vs go in hand with the pleasures which be vnpure bodilie and which haue excesse and which be mixed and let this be the first proposition of them If they excéed measure they must be altogither auoided for such doo either arise of a corrupt nature for some men are euen by a proprietie of nature fierce wild and cruell and others be beastlie and altogither intemperate or else these euill actions and pleasures doo come from a vitious habit brought in by a naughtie custome as we sée it in drunkards gluttons and lasciuious men wherefore from such shamefull and wicked causes nothing can happen which as we haue said must not be auoided Furthermore since that pleasures of this kind as it hath bin alreadie said haue bin inuented to be as it were medicins vnto vs when we suffer them to excéed measure How greatlie the grosser pleasurs hurt vs. so far is it off that they be medicins as they are euen hurtfull vnto vs and that in all kind of good things and especiallie those things which come of fortune For how manie riotous men be there which hauing spent their great and ample patrimonies are constreined miserablie to liue in want I speake nothing of the goods of the bodie séeing gluttonie and fleshlie pleasure killeth far more than the sword or anie ordinarie sicknes or defect of nature Yea and Galen in his second booke De semine wrote that Pleasure is somtime by it selfe the cause of dissoluing the force and strength which giueth life And there haue béene manie which haue yéelded vp the ghost thorough too much pleasure But if that all abuse of things must be auoided such kind of immoderate pleasures as these must be vtterlie shunned séeing by this meanes they cure not the bodie but doo excéedinglie destroie it I let passe the goods of the mind since nothing dooth more harme vnto wisdome nor anie thing more weaken the right iudgement of dooing things than these immoderate pleasures The reason which I haue brought that by these grosse and immoderate pleasures all the kinds of good things belonging to man be destroied is written by Cicero in his booke called Hortensius which booke is lost yet will I reherse his words as they be recited of Augustine in his fourth booke against Iulian the 14. chapter Cicero his words as touching the euils which rise of pleasures But are those pleasures of the bodie to be desired which trulie and grauelie are of Plato called the allurements and baits of euils For what destroieng saith he of helth what deforming of the colour and the bodie what foule losse what dishonour is there that is not called and brought foorth by pleasure Euerie motion whereof the greater it is the more is it enimie vnto philosophie For the pleasures of the bodie cannot agrée with anie great cogitation of the mind For who is he that when he vseth the greatest pleasure he can is able to applie his mind to make an account or to thinke of anie manner of thing But who is so vnsatiable a person that day and night without anie intermission of time will haue his senses so to be mooued as they be mooued in the chéefest pleasures What man indued with a good mind had not rather that no pleasurs at all shuld be giuen vs of nature Thus much said he Vnder which sentence of his are cōprehended the hurts which are woont to be brought in through these pleasures of the bodie which excéed measure But thou wilt saie that If this reason were of force Whether the pleasures that arise of contemplation or iust actions do hurt it will condemne pleasures which spring of contemplation and also that which ariseth of iust actions bicause both the bodie is hurt by too much studie and contemplation and that Socrates and also Aristides perished for their honestie sake I answere that this was accidentally bicause Socrates lighted among euill men Againe that the powers of the head which doo serue vnto cogitation are somtimes ouermuch consumed But some wittie fellowe will replie that this also is accidentall as touching the pleasures of the bodie which in verie déed doo arise of those actions which destroie the bodie and our good things which the verie pleasures by themselues would not doo Howbeit to this we answere that it coms not alwaies to passe that a man perisheth for righteousnes nor yet that contemplation dooth alwaies harme But these grosser and mixt pleasures so oft as they excéed the meane it cannot be but they doo hurt and so the hurt is not to be accounted of both alike 9 But this of some is counted a hard matter Whether the pleasures which must be shunned be verie pleasures that these pleasures must be shunned séeing pleasure by it selfe is good to be desired Wherfore to auoid this they are wont to say that They are not pleasures indéed but onlie séeme so to be and although they séeme so yet that of wise men they ought not to be accounted pleasures Euen as those things are not said to be white which so appeare vnto bleare eies neither swéet or bitter which those that are sicke doo so affirme But me thinks it should not so be answered bicause both Plato and Aristotle doo call them pleasures wherevpon the definition before alledged dooth trulie agrée vnto them Therefore would I rather saie to the argument that pleasure indéed is of his owne nature good and to be desired but not to be taken of all things euen as we desire to satisfie hunger yet not by euerie kind of meate Iust men also would become rich but yet not by euerie kind of gaine we also desire health but yet not by euerie kind of medicine and so we would haue pleasures but yet not those which arise of actions that be dishonest and filthie and which doo hurt the bodie and all the good things which we haue Whie these kind of-pleasures which hurt and are to be shunned are desired of manie But séeing this kind of pleasures is both hurtfull and to be shunned how happeneth it that it is desired of so manie Bicause pleasure in his owne nature hath some certeine diuine thing in it and is desired of all men Howbeit it coms to passe that séeing nature in manie is not yet full perfect and confirmed as in children or else when men be indued with naughtie and lewd habits of mind as be drunkards and
a sort we may answer The ioining of the soule with the corrupt bodie is no losse to the elect The soule â—… infected by the bodie The bodie soule are repaired by faith Why the innocent soule is ioined with a corrupt bodie The coniunction of the soule with the corrupt bodie maketh nothing to the destruction of the chosen for in Christ as well the bodie as the soule is renewed And as the soule is infected by the bodie so by the faith of Christ which is in the soule the same togither with the bodie is repaired And whereas the innocent soule which hath doone nothing either good or euill is ioined with a bodie corrupted this the order of nature dooth require vnles the bodie should be left without life and to be forsaken as destitute of all mankind But if we shall stand in disputation with God there will be no measure nor end Innumerable soules would complaine bicause they were created not predestinated to saluation who neuertheles deserued not the same A great manie would complaine that they haue béene borne of wicked infidels and barbarous parents and that they died in their tender age by meanes whereof they could not come by the knowledge and a thousand complaints more they might imagin And as concerning procreation The goodnes of procreation must bee considered by the proper effect that is man we saie that it is commendable when it consisteth of lawfull matrimonie therein must be considered man that is begotten that is as the Schoole-men terme it the effect proper and of it selfe But man is the good creature of God vice and corruption is added by accidentall meanes And this euill hath a remedie which thing happeneth not in leprosie and other incurable diseases Also we doo grant that man is made to the end he should attaine vnto eternall felicitie And wheras it is obiected that he is reuoked from this end through the corruption of the bodie wée contrariwise doo saie The elect by meanes of their corruption are inuited vnto Christ that he by the verie same meanes is inuited vnto Christ Lastlie we grant that it may séeme to be a thing vnwoorthie that the innocent soule should be placed in hell séeing no hope of redemption is there to be looked for but being set in a bodie although it be a corrupt bodie yet it may obteine saluation and redemption 30 Now must the reasons be brought A proofe that originall sinne is spred by generation and seed which firmelie and soundlie prooue that originall corruption is spred in men by séed and generation and this we will shew by the holie scriptures bicause that manie doo repugne it openlie and thinke that all the matter is feined First Paule saith Rom. 5 12. that Sinne by one man came into the world therefore we must sée how men doo depend of Adam in such sort By generation we depend of Adam as they can be partakers of his sinne But other waie can there be none found than by meanes of séed and generation Moreouer when the apostle saith vnto the Ephesians Ephe. 2 3. that We by nature are the children of wrath and nature as the naturall philosophers affirme is the originall of motion we must haue recourse vnto séed and generation for they are the foundation of our motion and beginning But Dauid dooth more euidentlie shew this Psal 51 7. when he saith Behold how I am conceiued in wickednes and in sinne my mother hath conceiued mee in which words hée plainlie teacheth that this sinne is deriued by generation but most manifest of all is that saieng of Iob Iob. 14 4. Who can make that cleane which is borne of vncleane seed By this place the infected séed of our forefathers is prooued to be vncleane though Pighius denie it neuer so much How this sinne is taken awaie 31 But now on the contrarie part let vs examine by what meanes this sin is taken awaie Euen as by one man it was brought in euen so by one man it is remooued awaie and euen as sinne is from Adam spred ouer all through séed and generation so on the other side in that multitude which apperteine vnto Christ there are some things which may haue the respect of séed as be election predestination grace the spirit the word of God and baptisme These two latter instruments God vseth for to regenerate such as be his But if anie demand Whether the outward word or visible signe of baptisme be altogither necessarie In men of ripe age the inward word is necessarilie required and that outward word is the ordinarie instrument whereby they be called We answer that indéed the inward word whereby men be mooued vnto Christ and reformed is wholie required if we speake of such as be of perfect age but in yoong infants neither the inward word nor yet the outward hath anie place But vndoubtedlie the outward word is the ordinarie instrument whereby God dooth call them of ripe yéeres vnto saluation although in some he vseth onelie the inward word after an extraordinarie sort For so he called Abraham out of his owne natiue countrie and instructed Adam immediatelie as the Schoole-diuines terme it without anie outward ministerie Baptisme must not be contemned if it may be had The sacrament also of baptisme must not for anie cause be contemned for they which despise that when they may atteine vnto it shall not obteine regeneration But if there be no opportunitie to come vnto it it shall be no danger vnto the godlie man which is conuerted vnto Christ although he be not baptised And vpon this occasion among the fathers Baptisme bloud and the spirit there was mention made of baptisme of bloud and of the spirit And Ambrose writing of the death of Valentinian the Emperour saith that he was not without the grace of baptisme séeing he burned in the desire thereof although he were not baptised 32 Howbeit if I should be asked concerning the infants of Christians Of the infants of christians which die without baptisme which depart without this sacrament mine answer should be that we must haue a good hope of them sticke fast vnto the word of God namelie to the couenant made with Abraham wherein God promiseth himselfe not onelie that he would be a God vnto him but also vnto his séed Which promise séeing it is not so generall as it comprehendeth all therefore I dare not promise certeine saluation particularlie vnto anie that departeth hence For there be some children of the saints which belong not vnto predestination Some of the children of the saints belong not to predestination such we read to be Esau Ismael and others more whose saluation is not hindered in respect that they were not baptised But yet whilest we liue here the relikes of this sinne remaine euen in them that be regenerate for originall sinne is not vtterlie rid awaie no not by regeneration indéed the guiltines is
he straightwaie declareth Which are called saith he according to purpose These will Paule make secure that they should not thinke that they are hindered when they are exercised with aduersities bicause they are foreknowne predestinated called and iustified And that he had a respect vnto this securitie those things declare which follow If God be on our side who shall be against vs Who shall accuse against the elect of God First by this method is gathered In which words of Paule the aduersaries are deceiued that the aduersaries erre much supposing that by this place they may infer that predestination commeth of works foreséene for Paule before that gradation wrote these words To them that loue God all things worke to good as though foreknowledge and predestination whereof he afterward maketh mention should depend of that sentence And to this sense they cite that of the Prouerbs of Salomon I loue them that loue me A place of Salomon cited by the aduersaries Prou. 8 17. The loue of God springeth not of our loue but contrariwise Neither consider they as we haue said that Paule in this place intendeth to declare who they are vnto whom it is giuen to loue God and to whom all things worke to good And those he saith are they which by predestination are chosen of God And as touching Salomon we also confesse that those which loue God are againe loued of him But this is now in question whether the loue of God whereby he imbraceth vs doo spring or growe from our loue This dooth Iohn by expresse words declare in his epistle 1. Ioh. 4 10. He hath not saith he first loued vs bicause we haue loued him The second thing that we gather of these words of Paule is that the predestination of God if it be of this force to confirme vs touching the good-will and loue of God towards vs cannot depend of our works for our works are both weake and of verie small righteousnes Againe this is to be considered that Paule concealed not those causes which might haue béene assigned for he expresselie sets downe that the mercie and iustice of God may appéere But when he commeth to the efficient cause he will haue vs so fullie to staie our selues on the will of God that he compareth God to a potter God compared to a potter and vs to claie in which comparison he sheweth that there is nothing which we ought further to inquire I knowe that the aduersaries saie that that comparison is brought onlie to represse the malepertnes of the demander not that the matter on both parts is so indéed for that God electeth men by works foreséene But if it so be how then by this similitude shall the mouth of murmurers be stopped For they will saie If the iustice of God require this that election be of works foreséene what néeded Paule to say Before they had doone good or euill Rom. 9 11. it was said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Againe Not of works but of him that calleth that election might abide firme according to the purpose And whie is this similitude of the potter brought séeing the thing it selfe is far otherwise and neither dooth God as a potter all things after his owne lust neither are we as claie vtterly without difference Doubtles by this their reason the malepert questioner is not repressed naie rather there is offered an occasion of reproch for that the similitude which is brought serueth not to the purpose Ephes 1 11. 24 There is also another sentence of Paule vnto the Ephesians whereby this our saieng is greatlie confirmed for when he had said that We are predestinated according to the purpose of God he addeth By the power whereof he worketh all things according to the counsell of his will God worketh according to his owne will not according to ours 1. Cor. 1 26. But if it were so as these men imagine God should not worke all things according to his will but according to the will of another For as we should order our works so should he moderate his election and that is to be led by another mans will and not by his owne This selfe thing testifieth Paule to the Corinthians saieng God hath chosen the foolish weake and vile things of this world to confound the wise mightie and noble Looke brethren saith he vpon your calling Not manie wise not manie mightie not manie noble And in the selfe-same epistle when he had described the former estate of the elect and had reckoned vp a great manie and gréeuous sinnes at the length added And these things were yee 1. Cor. 6 11. but yee are washed but yee are sanctified And vnto the Ephesians Ephes 2 12. Yee were saith he once without God without hope in the world These things prooue that the calling and predestination of God depend not of our merits But as Augustine writeth vnto Simplicianus God ouerhippeth manie philosophers men of sharpe wit and of notable learning He hath also ouerhipped manie which if a man haue a respect vnto ciuill manners were innocents and of life good inough Neither is this to be maruelled at for if God to this end predestinateth to make manifest the riches of his mercie that is sooner accomplished The mercie of God is more declared if we be predestinated freelie than if of works Matt. 9 9. Luk. 23 43. Luke 7 37 1. Cor. 1 23. if he bring to saluation those who both resist more by reason of their desarts of life are further from him than if he should elect those whom mans reason may iudge more fit Hereof it came that Christ gathered the flocke of his disciples out of sinners Publicans and base men neither disdained he to call vnto him théeues and harlots In all which men what consideration I beséech you was there to be had vnto merits Paule also writeth vnto the Corinthians We preach Christ crucified vnto the Iewes indeed an offense and vnto the Greeks foolishnes but vnto them that are called both Iewes and Gentils Christ the power of God and wisedome of God The difference of the beleeuers and of the vnbeleeuers dependeth of vocation We sée also in this place wherehence the apostle fetcheth the difference when he affirmeth that some thinke well of Christ preached and some ill for all this he saith commeth wholie of calling for he saith But vnto the called As if he should haue said They which are not called haue Christ for an offense and for foolishnes but they which are called doo both folowe him and also imbrace him for the power and wisedome of God In the prophets also when God promiseth that he will deliuer his people God said not that he would deliuer his people for their works but for his names sake The Iewes were not for their works sake preferred before the gentils Acts. 7 15. he saith not that he will doo it for
this might shew saith he some crueltie in God especiallie if We saie that he is offended before that anie thing is committed against him But it is méete saith he that the purpose of God should be reasonable and yet of his iustice can no other reasons be giuen but onelie the works of them which are predestinated neither can the iustice of GOD by anie other meanes be defended Those things beare indéed a goodlie shew but they further not much to ouerthrowe that which we haue prooued For first to intreate of the goodnes of God there is no creature which can séeme to be void of it for God perpetuallie bestoweth manie good things yea euen vpon the wicked for He maketh his sunne to arise vpon the good and vpon the euill Matt. 5 45. and raineth vpon the iust and vpon the vniust And although he doo not equallie distribute vnto all men yet he cannot therfore iustlie be accused for Christ answereth in the Gospell Mat. 20 15. 16. May I not doo with mine owne what I will If Pighius thinke it vnméete that out of manie few be chosen he picks this quarell not against vs but against God Manie men are called but few are chosen Of manie nations onlie the Hebrues were chosen by God Deut. 32 8. Rom. 9. 27. Though the Iews were manie yet onlie a remnant of thē were saued In nature things that be most pretious are most rare Why God maketh things excellent to be rare for the scriptures manifestlie teach that Manie are called but few are chosen and that of manie nations onlie the people of the Iewes was taken of the Lord to be his particular people and that euen in that people although the number of them were such as might be compared with the sand of the sea yet a remnant onelie should be saued Against those testimonies so manifest how can Pighius contend Doo we not also sée that in things naturall things that be most excellent are alwaies most rare For there is great plentie of common stones but of pretious stones there is woonderfull great scarsitie vnprofitable herbs growe euerie where whereas corne for the most part is déere And why God will haue it to be thus he himselfe best knoweth we may peraduenture suppose that he therefore dooth it that the gifts of God to men might be the more commended For we are so blockish that we neuer woonder at those things which are customablie doone But these are nothing but mans coniectures But forasmuch as God hath not rendered a reason of his counsell herein I thinke it not our parts to be too curious in séeking it This onlie will I adde that God is not onlie good and bountifull towards vs but also that in him cannot be found so much as one shew or token of crueltie What is the nature of crueltie for this is the nature of crueltie to reioise in the punishments of other men and chéeflie when innocents be afflicted For to take pleasure namelie for that thou séest iustice exercised against the wicked or to be sorie if thou séest them to liue happilie can neither be ascribed vnto enuie nor vnto crueltie Ierem. 12 1. Hab. 1 13. Ps 37 73. For in the prophets and especiallie in the Psalmes we sée manie such affects which doubtles perteine vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale A great difference betweene Nemesis crueltie not vnto crueltie or enuie And although the purpose of God be reasonable yea euen reason it selfe yet are not the reasons to be sought for in those which are elected for that they lie hidden in the most déepe wisedome of God Thither dooth Paule call vs backe when he crieth out Rom. 11 33. O the depth of the riches of the wisedome and knowledge of God! How incomprehensible are his iudgements And how vnsearchable are his waies Who hath knowne the mind of the Lord Or who hath beene his counseller Paule by those words teacheth nothing else but that God indéed by reason of his manifold and infinite wisedome wanteth not reasons but that they are vnto men vnsearchable for that they are not by him reuealed I woonder also that Pighius would complaine of violating the iustice of God for that Paule obiecteth vnto himselfe Rom. 9 19. and yet changeth not his mind Neither is it anie maruell for as Paule himselfe testifieth all this whole matter perteineth vnto mercie and not vnto iustice Wherein notwithstanding as Augustine teacheth we may verie well defend How the iustice of God is to be defended that God dooth nothing vniustlie for whatsoeuer he giueth vnto the elect he giueth it of his owne and not of another mans and whatsoeuer he requireth of the reprobate he iustlie and by most good right requireth it These things had not Pighius obiected vnto vs if he had diligentlie weighed with himselfe the Antithesis which Paule hath put betwéene our works and the purpose of God For he saith Not of works but of him that calleth that election might abide according to the purpose 30 He thinketh also that it is absurd that the predestination of God should be made so frée for by that meanes he supposeth that there is laid a necessitie vpon men and all consideration of blame is taken awaie But this argument perteineth to our fourth article where we will intreate of this necessitie Howbeit Necessitie taketh not awaie the nature of sinne I maruell how this could come into his head that the consideration of sinne is taken awaie if there be granted a necessitie As though forsooth anie man can auoid originall sinne and yet dooth it not thereof followe that such a sinne is no sinne He addeth moreouer that we cannot auoid but that we must make God an accepter of persons Acception of persons Looke In Rom 2. 11. But if he had considered that this fault is then cōmitted when as we are mooued to distribute or to giue iudgement by such circumstances and conditions which make nothing at all to the cause he would neuer saie thus for this cannot haue place in God For he found not those circumstances and conditions in men but putteth in them euen such as himselfe will so as no man can obiect vnto him that as touching election he hath not attributed vnto his person that which was conuenient or agréeable for God is the author of all persons and of all comelines But he saith the care and endeuour to liue vprightlie is taken awaie As though we by this doctrine doo make men woorse and doo open a windowe to licentiousnes and dissolute life But how strange and false these things are I suppose it is thereby manifest for that we alwaies teach that predestination belongeth not onlie to the end but also to the meanes For we are predestinated not onlie vnto felicitie but also vnto good works namelie that we should walke in them and be made like vnto the image of the Sonne of God The
and another that maketh men acceptable For all grace must be fréelie giuen for otherwise as Paule saith Grace should be no grace And whereas by grace that maketh acceptable they meane as I haue taught an habit We are not by gifts and habits made acceptable vnto God but by his meere grace and mercie they iudge wickedlie in affirming that men are by such gifts made acceptable vnto God for with him we are receiued into grace by his onelie mercie and for Christ his sake And it is not méet to attribute that vnto other creatures which belongeth vnto Christ and vnto the goodnes of God onelie Besides this we are first acceptable vnto God by his owne frée election before that anie such gifts be granted vnto vs. I grant indéed that there be manie frée gifts There be manie free gifts by which the godlie cannot be discerned from the wicked by which the godlie cannot be discerned from the vngodlie such are the gifts of toongs prophesieng the gifts of healing and other such like which things doo no lesse happen vnto the euill than vnto the good On the other side faith hope and charitie belong onelie to the saints Also naturall gifts as pregnancie of wit strength of bodie and such like are sometimes called graces Naturall gifts are somtime called graces What grace the Pelagians ment And on this wise the Pelagians crâ—ftilie confessed that to lead a good life men had néed of grace but by grace they ment frée will reason will We denie not but that these things are fréelie granted by God howbeit we denie them to be graces which happen vnto the elect through the redemption of Christ And when the church had confuted the error of Pelagius it spake not of this kind of grace but of that grace wherewith we be regenerated and iustified without the which no man is accepted of God or can liue well Sometime the will of man is compared with a horsse A comparison and grace with him that sitteth therevpon which comparison in respect of manie properties I mislike not but this must speciallie be considered that in what sort soeuer we vnderstand grace we must alwaies assure our selues that the same is giuen fréelie and not through works Neither dooth it by anie meanes make a man acceptable but so far foorth as it is taken for the good will of God And thus much haue wée spoken concerning grace How grace and works are vnto eternall life 15 Now let vs especiallie consider in what sort grace and works are as touching eternall life And so much as may be gathered In Rom. 6 at the end either out of the holie scriptures or out of those things which Augustine hath left in writing as touching that matter we will plainlie declare so that it shall be made manifest how much our aduersaries disagrée from vs in this point As touching the first if by grace we vnderstand the fauour and mercie of God then is it the onelie cause through Iesus Christ why we obteine eternall life For our works can by no meanes be the causes of our felicitie howbeit they are certeine meanes whereby God bringeth vs vnto felicitie The difference betweene the cause and the means As the waie is not the cause of the end thereof nor the running place the cause of the gole or marke and yet by them men are led both vnto the end of the waie and vnto the marke so God by good works bringeth vs vnto eternall life when as yet the onelie cause thereof is the election of God as Paule most manifestlie teacheth in his epistle to the Romans Against merit Rom. 8 30. Whom he hath predestinated saith he those also hath he called whom he hath called those also hath he iustified and whom he hath iustified those also hath he glorified This declareth that all these things doo so come from the grace of God that they consequentlie followe the one the other and God which giueth the one will also fréelie and liberallie giue the other Wherefore the whole respect of merit ought to be vtterlie taken awaie All respect of merit must be taken awaie for that which properlie meriteth anie thing must of necessitie haue in it a frée offering neither ought it to be due for anie other cause Wherefore forsomuch as we owe of dutie vnto God all things that we haue vndoubtedlie whatsoeuer we doo it can merit nothing Moreouer those things whereby we will merit anie thing ought to be our owne but good works are not our owne but are of God Besides this also all imperfection and vncleanesse must of necessitie be remooued awaie otherwise our works are defiled neither can they be leuelled to the rule which is prescribed by God Wherefore we ought rather to craue pardon than once to thinke vpon price or reward Further betwéene merit and reward there ought to be some proportion There can be no proportion betweene ouer works and eternal life but there can be no proportion betwéene our works and eternall felicitie wherefore they cannot properlie be called merits Moreouer God would that there should be taken from vs all matter of glorieng which thing were not possible if by our works we should deserue eternall life And forsomuch as Paule describeth eternall life Rom. 6 23. by the name of grace vndoubtedlie it cannot be of works Let this suffice as touching the first 16 Now will I bréefelie declare what Augustine hath written as touching this place In his Enchiridion to Laurence the 107. chapter A stipend saith he is paid in warfare as a debt and not giuen as a gift Rom. 6 23 therefore Paule saith The stipend of sinne is death to declare that death is rendred vnto sinne not without desert but as due but grace vnlesse it be frée it is not grace When eternall life is giuen after works it is grace for grace Augustine Iohn 1 16. Wherefore as touching the good works of man forsomuch as they are the gifts of God vnto which eternall life is rendred grace is recompensed for grace The same Augustine in his booke De gratia libero arbitrio the 9. chapter In the Gospell of Iohn saith he it is written that We all haue receiued of his fulnes and grace for grace Rom. 12 3. euery man as God hath diuided vnto him the measure of faith For euerie man hath receiued a proper gift from God one thus and another thus Wherefore when eternall life is rendred grace is rendred for grace But so is it not of death bicause that is rendred as due vnto the warfare of the diuell Therefore wheras the apostle might haue said that rightlie The stipend of righteousnes is eternal life he would rather saie Why the apostle would not saie The stipend of righteousnes is eternall life verse 4. But the grace of God is eternall life that therby we might vnderstand that God bringeth vs vnto eternall life not for our owne
his foreknowledge doo erre excéedinglie For the scriptures doo put his will betwéene Matt. 10 29 A sparowe falleth not without the will of the father the will I saie not new but eternall Iere. 25. 11. Esaie 3â— 5. To the captiuitie of Babylon were seuentie yéeres prescribed And vnto Ezechias life were added 15. yéeres Christ saith Mine houre is not yet come Iohn 7 6. Exo. 33 19. Acts 13 â—8 I will haue mercie on whom I will haue mercie They beleeued so manie as were ordeined Christ was crucified according to Gods determinate counsell Predestination Diuers iudgments touching predestination some saie is a preparation of grace or a foreknowledge or a preparation of the gifts of God whereby they which are deliuered are certeinlie deliuered but others are left in the lumpe of perdition Some saie that it is a purpose of taking mercie others a preparation of grace in the time present and of glorie in the time to come But I saie that it is the most wise purpose of God whereby he constantlie decréed before all ages to call those whom he loued in Christ vnto the adoption of children vnto iustification by faith and at length vnto glorie by good works that they may be conformable vnto the image of the sonne of God and that in them may be declared the glorie and mercie of the Creator Predestination is vnchangeable 2. Tim. 2 19. The foundation of God remaineth sure The Lord knoweth who are his Hereof commeth the certeintie of saluation Wherefore Paule when he had spoken of predestination said Rom. 8 32. Who shall accuse vs Who shall condemne vs Who shall separate vs from the loue of God I am the Lord Mal. 3 6. and am not changed Reprobation what it is Reprobation is the most wise purpose of God whereby GOD constantlie decréed before all worlds without anie iniustice not to take mercie on them whome he loued not but passed them ouer to the intent that by their iust condemnation hée might declare his wrath towards sinnes and to shew foorth his power and glorie Sinnes are not the cause of reprobation forsomuch as some are excepted from the loue of God and are forsaken albeit they are the causes of damnation Wherefore if the fathers doo sometime saie that sinnes are the cause of reprobation that they vnderstand as touching the last condemnation the which is altogither laid vpon men for sinnes God predestinateth vs to this end that while we liue we should worke well for it is said vnto the Ephesians Ephe. 2 10. that He hath ordeined good works that we should walke in them But yet good works or else faith cannot be the causes of predestination bicause they be the effects thereof For whome he hath decréed to blesse vnto them he hath predestinated to giue faith and good works In the epistle to the Romans as touching the two twins when they had as yet doone neither good nor euill Rom. 9 11. it is said The elder shall serue the yoonger Iacob haue I loued Esau haue I hated Not of works but by him that calleth Ibid. ver 16. It is not in him that willeth nor in him that runneth Exo. 33 19. but in God that sheweth mercie I will shew mercie on whome I will shew mercie He hath mercie on whome hee will and whome he will he hardeneth The arguments of Paule should be of none effect if the predestination of God depended of faith and of works that were foreséene 1. Cor. 7 25 I obteined mercie of the Lord to bee faithfull I did not therefore obteine mercie bicause I was faithfull Act. 13 48. They beleeued so manie as were ordeined to eternall life They beléeued bicause they were ordeined not that they were ordeined or predestinated of God bicause they beléeued Our iustification dependeth of the election or predestination of God Rom. 8 29. Whome he predestinated them he called whome he called them he iustified But if predestination should depend of frée will then should we be iustified by frée will The election of God and men are diuers Men doo loue and choose them in whome they find vertues or anie good thing But God cannot find in men anie good thing that he himselfe hath not put in them Wherefore if he choose whome he will in Christ they haue it not of themselues that they be in Christ they are to haue that of God himselfe wherefore to be in Christ is not the meanes or cause of predestination but the effect Christ is the chéefe and principall effect of predestination GOD gaue him That Christ is the cheefe effect of predestination that by him he might saue them that were predestinate By him as by a conduit other effects of predestination are deriued vnto vs by the mercie of God If election should depend of works foreséene it had not béene so hard with Paule that he shuld crie O the deepenesse of the riches c. Rom. 11 33 By the doctrine of predestination there is not opened a window vnto idlenesse but rather vnto carefulnesse and indeuour of right liuing For when we beléeue that we are predestinate we know that we are predestinate to liue well and therefore let vs studie to make our calling certeine and to liue according to the disposition of men predestinate At the first vew it séemeth an absurd thing that some should be created of God to perish Yet dooth the scripture saie this Rom. 9 21 that The potter dooth make some vessels vnto honour and some vnto dishonour Ibid. ver 17 vers 22. and that God ordeined Pharao that he might show his power in him It is also said that Hee to shew his wrath suffered with much patience the vessels of wrath prepared vnto destruction Also Pro. 16 4. He maketh the vngodlie for the euill daie Not all men which be called are predestinated For Christ said Manie be called Mat. 20 16. but few are chosen But they affirme that the calling is vniuersall 1. Tim. 2 4. And that God would haue all men to be saued If it be vnderstood an vniuersall calling bicause it is propounded to all and no man by name excluded it is true If also it be called vniuersall bicause the death of Christ and his redemption is sufficient for the whole world that also is most true But if this vniuersalitie be ment that it is in all mens power to receiue the promises I denie it bicause vnto some it is giuen to others it is not giuen As though also we sée not that the verie preaching of the Gospell for a long time was not giuen to manie places ages and nations God would all men to bee saued * He meaneth onelie all those that doo beleeue Mat. 20 15. yet beléeuers But faith he giueth to whome it séemeth good to him for he may iustlie doo with his owne what he will Hereof dependeth the certeintie of our saluation For
1 242 b 244 a They are pined with â—…mine and howe 4 323b What kinde of thinges they doe consecrate 4 125 ab 126 a They make a dâ—uision of a kingdom into two parts 4 238 b Their iâ—ction of two great lightes in the Church 4 246 b Parable What a Parable is 3 325 b The nature and propertie thereof 3 35 a. Whether the narratioÌ„ of Dâ—…es and Lazarus be a Parable â— 325 b â— 73b The Parable of the tares expounded 4 62 ab Parables Parables must not bee vrged in all parts 4 291 a Paradise Of Paradise the garden of pleasure 3 381b Whether the earthly one doe yet remaine 3 373 a 1 126b Of the word what the same signifieth â— 125b The time when it was planted by whom for whom and why 1 116a The fond opinioÌ„s of some where they will haue it to be and where the place therof was indeed 1 125 b The Paradise of the Gentiles were their Elysian fieldes where they imagined good mens sortes to dwell 1 126 b To day shalt thou be with mee in Paradise expounded 3 324 b Pardon A definition of Pardon whose part it is not as Seneca saieth to giue pardon 2 414a In what things Aristotle saieth it is to be giuen 2 292 a How God and priuate meÌ„ may Pardon iniuries 2 414 a Examples of Francis Spiera and others which had no hope of Pardon for sinnes 2 292 a What actions Aristotle iudgeth worthy of Pardon what vnworthie 2 284b Pardons From whence Popish Pardons sprang 3 221 b 236 a 223 b What euill followeth of them 3 226 a Whether they are auailable to the remission of sinnes 3 224 b ¶ Looke Pope Parents Wherein the honour of Parents doeth stand 431 b They must be honoured of their children and whether this precept be generall in all cases 2 377 ab 378 a Whether they may defraude their children of bodily necessaries for any others sake 2 379b They ought not to be too milde gentle to their children and why 2 378 a Their consent in the case of marriage whether it be lawful or no. 2 431 432. 433. 434. 435 They ought to loue their children all alike reade Ambrose his reason 2 378 b 379 a What holines is in the infants of Christian Parents 4 115 ab 2 367 a How children are said to suffer for their Parents this maketh to the terror of parents 2 362. 363. 364. 365. 366. 367. Why God of euill Parents giueth good children and of good parents euill children 2 240 ab 367 a In what cases men may may not punish the children for the Parents 2 367 ab Parricide Vnto whom the name of Parricide was giuen in olde time 2 390 a Solons answere why he made no lawe for it 2 390 a Romulus made no mention therof in his lawes 2 390 a No Parricide coÌ„mitted in Rome for the space of 600. yeares after the building of the citie 2 390 a Howe God himselfe taketh vengeance on such as commit Parricide when they escape the danger of mans lawe 2 390 b Parricides The punishment of Parricides by the cornelian law 2 390 b Passion of Christ The whole Passion of Christ reduced to foure chiefe partes 2 618 b 619 ab The fruites that we haue thereby 2 620 a ¶ Looke Christ Passions or affections Of Passions and preparatiues to passions 3 298 a A distinction of them and affections 3 359 a Of certaine that be in God and how 1 109 ab From what Passions the bodies of the saintes shal be free in their state of glorie 3 359a Against the Stoikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vnsensibles of Passions 1 152 b 163b 166 b 2 405 ab 408 a 3 296. 297 a 298 b 315 ab ¶ Looke Affects Passouer What was signified by the Iewish Passouer 2 580 a ¶ Looke Easter and Paschall Lambe Pastors The office of Pastors 4 17 ab 18 ab 19 a They must doe their duetie with a good courage 4 29 b Howe much must bee attributed vnto them 4 16 b 17 a Princes are called Pastors and why 4 227 a ¶ Looke Ministers Preachers Patience Patience belongeth vnto fortitude 3 279 a Whether afflictions doe naturally woorke it 3 279 a Howe hope is meant to spring froÌ„ it 3 82 b A most effectuall example thereof 2 620 a What triall springeth of it 3 279 b 280 a There would be no Patience of Martirs vnlesse the crueltie of tyrants were permitted of God 1 200 a A briefe repetition of circumstances commending to vs the Patience of Christ 2 401 b Of Gods Patience before he punish sinnes 3 111 b It doeth betoken impunitie 3 386 b 387 ab Patience hath a perfect worke expounded 3 280 b Patriarchs The dominion of the foure Patriarchs 4 79 b ¶ Looke Fathers Paul What Pauls appealing to Cesar doeth teach vs 4 276a ¶ Looke Appeale Pe. Peace What Peace signifieth in Hebrue and Greeke 3 151 b The generall kinde thereof 4 280 b What is the Peace of Christians 3 161 a Whether it be lawfull for the godly to haue Peace with the vngodly 4 294 b 295 a What Peace Christ came not to send 3 161 a Of the kisse of Peace and the originall thereof 4 218 b Peace is the summe of the preaching of the Gospel 3 161 a My Peace I giue vnto you expounded 4 291 b 292 a Penance Why Penance was done by offenders in the Church 3 225 a ¶ Looke Repentance Penitent What is to bee required of a Penitent 3 237 a Pentecost Of the feast of Pentecost celebrated among the Iewes 2 376 a ¶ Looke Feastes Peregrination The commoditie that commeth by Peregrination 3 192 a The difference betweene it banishment 4 270 a ¶ Looke Pilgrimage and Trauelling Peregrinations Of the three Peregrinations of the Iewes yearely to Ierusalem and what is meant thereby 2 376 b 377 a Perfect By what meanes we are made Perfect 1 139 b How some saints are saide to haue beene perfect in this life 3 232 b Howe the Fathers in the lawe were perfect hauing so many imperfections among them 2 425 ab 567b They be perfect which perceiue their owne imperfection 2 242 a Three thinges required to the making vp of a man perfect out of Plutarch 1 57 a Howe Christ prayeth that wee may bee perfect as his father is perfect 2 572 a Why the scripture sometimes calleth men perfect 3 55 a 232 a 2 546 ab 567 b Who bee called perfect in this life 2 569 ab Perfection Of the perfection of pleasure other things 1 136 a We must endeuour to become better though we cannot attaine perfection prooued out of Galen 1 56 b Of the perfection of man in this life 2 568 a wherin it consisteth 1 125 a 3 54 a Of a great Perfection in man as the Philosophers think 3 301 b Periurie The grieuousnesse of Periurie that it is not pardonable before God 2 371 a Diuerse causes