Milton

¶1p. 31 DECRETUM Dei SPECIALE de HOMINIBUS præcipuum, PRÆDESTINATIO nominatur: qua DEUS, ANTE JACTA MUNDI FUNDAMENTA, GENERIS HUMANI, QUAMVIS SUA SPONTE LAPSURI, MISERTUS, AD GLORIAM MISERICORDIÆ, GRATIÆ, SAPIENTIÆQUE SUÆ PATEFACIENDAM, JUXTA PRÆSTITUTUM, sive propositum SUUM IN CHRISTO, EOS QUI CREDITURI ESSENT ATQUE IN FIDE PERMANSURI, AD SALUTEM ÆTERNAM PRÆDESTINAVIT.

¶2Solet quidem vox prædestinationis non ad electionem solum, sed etiam ad reprobationem significandam in scholis usurpari: temere nimis in re tam ardua, cum scriptura diserte ad unam electionem referat, quoties hac de re verba facit. Rom. viii. 29, 30. prædestinavit conformandos imagini filii sui: quos vero prædestinavit, eos etiam vocavit, justificavit, glorificavit. 1 Cor. ii. 7. sapientiam, quam prædestinavit Deus ante sæcula ad gloriam nostram. Eph. i. 5. prædestinavit nos ad adoptionem. v. 11. in quo etiam in sortem adsciti sumus, cum essemus prædestinati secundum præstitutum ejus. Act. ii. 23. hunc definito consilio et præscientia Dei deditum. cum iv. 28. ut facerent quæcunque manus tua et consilium tuum prædestinavit ut fierent, nempe ad salutem hominum procurandam.

¶3Aliis loquendi modis eodem sensu prædestinatio electionem semper unam spectat. Rom. viii. 28. qui ex præstituto, vel proposito, vocati sunt. et ix. 23, 24. vasa misericordiæ quæ præparavit ad gloriam; quos etiam vocavit. Eph. iii. 11. secundum præstitutum æternum quod constituit in p. 32Christo Jesu. 2 Tim. i. 9. ex præstituto suo et gratia. Nam ex illo loco 1 Thess. v. 9. non constituit nos Deus ad iram, sed ad salutem obtinendam per Dominum nostrum Jesum Christum, non sequitur, ex negatione scilicet affirmatio, aliquos esse ad iram constitutos: neque ex illo 1 Pet. ii. 8. ad quod etiam constituti erant, significatur præstitutos fuisse ab æterno, sed quovis tempore post defectionem; ut in tempore electi et constituti a Christo ad suum munus apostoli dicuntur. Joan. xv. 16.

¶4Et de ascriptione quidem ad vitam (si metaphoris et allegoriis in re tam controversa nitendum est) crebra fit mentio et libri vitæ, libri mortis nulla usquam. Isa. iv. 3. ascriptus vitæ. Dan. xii. 1. tempore illo eripietur populus quisquis inventus fuerit in libro illo. Luc. x. 20. gaudete potius quod nomina vestra scripta sunt in cœlis. Phil. iv. 3. quorum nomina sunt in libro vitæ: quamquam hoc scriptionis tropo non prædestinatio æterna quæ generalis est, sed temporanea quædam et particularis Dei sententia de quibusvis hominibus secundum opera ipsorum significari videtur. Psal. lxix. 29. deleantur de libro vitæ, et cum justis ne conscribantur: non ergo ab æterno adscripti sunt. Isa. lxv. 6. ecce scriptum est coram me, non tacebo, nisi rependero. Apoc. xx. 12. judicati sunt mortui ex iis quæ scripta erant in libris secundum opera ipsorum: ergo sane liber ille non erat prædestinationis æternæ, sed operum ipsorum. Itaque nec illi ab æterno præscripti, qui Judæ 4. olim præscripti ad hoc judicium. Quid enim necesse est olim sic extendere? sed ex quo in peccatis jam inveteraverant et obduruerant. Quid enim, inquam, necesse est olim sic retro extendere vel hoc loco vel illo 2 Pet. ii. 3. unde hic locus desumptus videtur? quibus jam olim damnatio non cessat, et quorum exilium non dormitat: ex quo nimirum apostatæ sunt facti, tametsi id diu dissimularunt.

¶5Objicitur et illud Prov. xvi. 4. omnia fecit Jehova propter se, etiam improbum ad diem mali. Atqui Deus non fecit improbum, nedum propter se, quid ergo fecit? denuntiavit improbo, ut par erat, pœnam meritam, non immerenti prædestinavit. Planius Eccles. vii. 29. Deum ipsum fecisse p. 33hominem rectum, ipsos autem quærere ratiocinia plurima: unde sequitur tam certo dies mali, ac si improbus ad eam esset factus.

¶6PRÆDESTINATIO itaque ad electionem referenda semper est, et pro eadem sæpe sumi videtur. Quod dixit Paulus, Rom. viii. 29. quos prænovit, prædestinavit; eodem sensu dicitur, 1 Pet. i. 2. electis juxta prænotionem. Rom. ix. 11. propositum Dei quod est secundum electionem. et xi. 5. secundum electionem gratuitam. Eph. i. 4. elegit nos in ipso. Col. iii. 12. ut electi Dei, sancti et dilecti. 2 Thess. ii. 13. quod elegerit vos Deus ab initio ad salutem. In prædestinatione igitur nihil reprobationis esse potuit: 1 Tim. ii. 4. qui omnes homines vult servari et ad agnitionem veritatis venire. 2 Pet. iii. 9. patienti est in nos animo, nolens ullos perire, sed omnes ad resipiscentiam tendere. In nos, id est, omnes homines: non solum electos, ut volunt nonnulli, sed præsertim improbos, ut Rom. ix. 22. pertulit vasa iræ. Quod si Petrus, ut disputant, vix se infidelibus annumerasset, certe neque electis iis, qui nondum resipuissent. Deinde non tardat Deus propter electos, sed accelerat potius. Mat. xxiv. 22. decurtabuntur dies illi.

¶7Electionem autem intelligimus, non generalem illam, sive ut ita dicam, nationalem, qua Deus totam Israelis nationem in populum sibi elegit, Deut. iv. 37. propterea quod dilexit majores vestros, elegitque semen eorum post eos. et vii. 6, 7, 8. te selegit Jehova, ut sis ei populus peculiaris, et passim. Isa. xlv. 4. propter Israelem electum meum. vel contra, qua rejectis Judæis, omnes gentes elegit, quibus annuntiari potius evangelium voluerit, de qua præcipue Rom. ix. et xi. nec qua ad munus aliquod eligitur, 1 Sam. x. 24. videtisne quem elegit Jehova? Joan. vi. 70. nonne ego vos duodecim elegi et unus ex vobis est diabolus? unde electi nonnunquam dicuntur quicunque cæteris re aliqua præstant, ut 2 Joan. 1. electæ Dominæ, quasi diceret, lectissimæ. et 13. sororis tuæ electæ. 1 Pet. ii. 6. lapidem electum, pretiosum. 1 Tim. v. 21. electorum angelorum. sed illam hic specialem electionem intelligimus, quæ cum æterna prædestinatione idem fere est: electio igitur pars prædestinationis non est multoque minus reprobatio. Cum enim prædestinatio proprie finis p. 34notionem in se contineat, hominum saltem credentium salutem, rem quidem per se expetibilem; reprobatio autem non credentium interitum, rem per se ingratam et odiosam; reprobationem, certe ut finem, haudquaquam sibi proposuit Deus aut prædestinavit. Ezech. xviii. 32. non delector morte morientis. et xxxiii. 11. ne vivam. &c. si delector morte improbi, sed &c. Si neque peccatum neque mortem peccantis voluit Deus, hoc est, neque causam neque effectum reprobationis, certe ipsam noluit. Reprobatio igitur prædestinationis divinæ pars nulla est.

¶8QUA DEUS. nimirum Pater. Luc. xii. 32. libuit patri vestro. Sic ubicunque divini decreti aut consilii mentio fit. Joan. xvii. 2. quot dedisti ei. v. 6. quos dedisti mihi selectos e mundo. xi. 24. idem. Eph. i. 4. elegit nos in ipso. v. 5. prædestinavit nos. 11. prædestinati secundum præstitutum ejus.

¶9ANTE JACTA MUNDI FUNDAMENTA. Eph. i. 4. 2 Tim. i. 9. ante tempora sæculorum. Tit. i. 2. idem.

¶10GENERIS HUMANI, QUAMVIS SUA SPONTE LAPSURI, MISERTUS. Materia seu objectum prædestinationis, non erat simpliciter homo creandus, sed sua sponte lapsurus: misericordiæ enim et gratiæ divinæ patefactio, quem Deus finem sibi prædestinationis proposuit, peccatum et miseriam prius in homine, ab ipsoque solo homine profectam, necessario ponit: et fatentur quidem omnes, potuisse hominem non labi: at si per decretum Dei non potuit non labi (quæ duo contradicentia ab iisdem simul dicuntur) profecto jam non ad gratiam, sed ad justitiam Dei pertinuit necessario lapsu lapsum restituere. Quamvis enim non invitum, sed necessario duntaxat lapsum esse demus, illa tamen necessitas voluntatem vel vi quadam tacita flexisse, vel ductu quodam rexisse semper videbitur. Quod si prævidit Deus hominem sua sponte lapsurum, decreto nil opus erat quod ad lapsum attinebat, sed tantum quod ad hominem lapsurum, quid ei fieret. Cum itaque defectio primi hominis præcognita duntaxat sapientissimo Deo fuit, non decreta; sequitur, prædestinationem quoque p. 35ante lapsum hominis decretum absolutum non fuisse: immo etiam post lapsum, non tam ex ipso decreto, quam ex immutabili conditione decreti, expendi prædestinatio ac definiri semper debebit.

¶11PRÆDESTINAVIT. id est designavit, elegit: et quasi scopum et finem salutem hominum sibi proposuit. Atque hinc præteritionis ab æterno, derelictionisque commenta illa redarguuntur; quod contra plane idque sæpe testatus est Deus velle se omnium salutem, nullius interitum, ut supra citatum est, nihil odisse quod fecit, nihil omisisse quod ad salutem omnium sufficeret.

¶12AD GLORIAM MISERICORDIÆ, GRATIÆ, SAPIENTIÆQUE SUÆ PATEFACIENDAM. hic summus prædestinationis finis est. Rom. ix. 23. ut notas faceret divitias gloriæ suæ erga vasa misericordiæ. Eph. i. 6. ad laudem gloriosæ suæ gratiæ. 1 Cor. ii. 7. loquimur sapientiam Dei in mysterio, quæ abscondita est, quam prædestinavit Deus ante sæcula ad gloriam nostram.

¶13JUXTA PRÆSTITUTUM sive propositum SUUM IN CHRISTO. Eph. iii. 10, 11. multiformis illa sapientia Dei; secundum præstitutum æternum, quod constituit in Christo Jesu Domino nostro. cap. i. 4. elegit nos in ipso. v. 5. prædestinavit nos in adoptionem per Jesum Christum. 11. in ipso, in quo etiam in sortem adsciti sumus, cum essemus prædestinati secundum præstitutum ejus. Hinc illa dilectio Dei, in Christo nobis declarata. Joan. iii. 16. ita Deus dilexit mundum, ut filium suum unigenitum dederit. Eph. ii. 4, 5. propter multam charitatem, gratia estis servati. 1 Joan. iv. 9, 10. per hoc manifesta facta est charitas Dei in nos, quod filium suum &c. Sine Christo igitur præcognito, nulla cum hominibus lapsuris reconciliatio Dei, nulla gratia decreta est: et prædestinationem quidem cum Deus effectum esse misericordiæ, dilectionis, gratiæ, sapientiæque suæ in Christo tam aperte declaraverit, eam non debemus voluntati ejus, ut fere fit, absolutæ atque arcanæ attribuere, ne in iis quidem locis ubi solius voluntatis fit mentio. Exod. xxxiii. 19. gratiam faciam cui faciam. id est, ne nunc latius causas enarrem, Rom. ix. 18. cujus vult miseretur. p. 36ea nempe ratione, quam constituit in Christo; vel etiam de gratia sua et misericordia extraordinaria loqui hujusmodi locis solitum esse Deum, expendenti singula apparebit. Sic Luc. xii. 32. libuit patri vestro. Eph. i. 5. per Jesum Christum in sese, pro bene placito voluntatis suæ. v. 11. in ipso—ex consilio voluntatis suæ. Jacob. i. 18. quia voluit: nempe in Christo. Qui scilicet sermo,^la3 illi et veritas est, progenuit nos sermone veritatis.

¶14EOS QUI CREDITURI ESSENT ATQUE IN FIDE PERMANSURI. Hæc decreti conditio immutabilis est; nullam neque Deo neque decretis ejus mutabilitatem attribuit; hoc solidum Dei fundamentum stat, habens hoc sigillum, 2 Tim. ii. 19. novit Dominus eos qui sunt sui. Nempe, quisquis abscedit ab injustitia nominans nomen Christi, id est, quisquis credit. Mutabilitas tota in iis est, qui a fide deficiunt; juxta illud 2 Tim. ii. 13. Si non credimus, ille tamen fidus manet, negare seipsum non potest. Prædestinatio itaque et electio videtur nulla esse singularis, sed duntaxat generalis; id est, eorum omnium qui ex animo credunt et credere persistunt; prædestinari neminem aut eligi qua Petrus est aut Joannes, sed quatenus credit credensque perseverat: atque tum demum generale electionis decretum credenti unicuique singulatim applicari et perseverantibus ratum fieri.

¶15Hoc ipsum tota Scriptura disertissime declarat, dum salutem atque vitam æternam sub conditione obedientiæ in Veteri Testamento, fidei in Novo æque omnibus proponit. Tale autem procul dubio erat decretum qualis est decreti promulgatio: sin minus, improbitatem quandam affingeremus Deo, qui aliud ore loqueretur, aliud sub pectore celaret. Quod facit illa scholastica distinctio, quæ duplicem Dei voluntatem ponit; alteram signi, qua præcipit quid a nobis fieri velit; alteram bene placiti, qua decernit nos id nunquam esse facturos; idemque prorsus valet ac si sic distinguerent; duplicem esse in Deo voluntatem, unam, qua vult, p. 37alteram, qua non vult. Atqui in scripturis aiunt eadem de re sic reperiri: vult Deus Pharaonem dimittere populum, quia jubet; non vult, propterea quod Pharaonem indurat. Immo vero volebat solum Deus, nolebat Pharao; ut magis nollet, induravit eum Deus: ipse, quod voluit, invito Pharaone, perficere distulit, ut nolentem eo gravioribus pœnis afficeret. Non sic egit cum parente nostro Adamo, non sic cum iis quos ad gratiam vocat atque invitat, ut cum recte facere nos jubeat, ne recte faciamus decernat: sed quid potest cogitari absurdius istiusmodi opinione, ad quam stabiliendam confingenda est necessitas quæ non cogit, et voluntas quæ non vult.

¶16Promulgatio autem decreti, quod alterum est probandum, passim conditionalis est. Gen. ii. 17. de isto ne comedas, nam quo die comederis, moriturus es: plane quasi dixisset, nolo te de isto comedere; sane ergo non decrevi te comesurum: nam si comederis, moriere; si non comederis, vives: conditionale igitur decretum ipsum ante lapsum erat: quod idem post lapsum aliis innumeris ex locis demonstratur. Gen. iv. 7. nonne si bene egeris, remissio? si vero non bene egeris, præ foribus est peccatum, sive pœna peccati, excubans. Exod. xxxii. 32, 33. dele me nunc de libro tuo quem scripsisti: eum qui peccat in me, delebo de libro meo; hic Moses præ amore gentis suæ non meminerat fideles deleri non posse, quamdiu tales sunt; aut emollienda vox ista est ad illud Rom. ix. 1. &c. optarim equidem, si fieri posset: sed responsum Dei prædestinationis rationem conditione fundatam, quamvis metaphorice, satis tamen dilucide exponit, peccantem delebo. Declaratur hoc amplius in ipso legis fœdere inculcato, Deut. vii. 6, 7, 8. ubi Deus maxime declarat se gratis populum suum elegisse ac dilexisse: et v. 9. ubi vult agnosci se Deum fidelissimum, observantem fœderis sui et benignitatis suæ, addit tamen conditionem, erga diligentes videlicet ipsum, et observantes mandata ejus. et apertissime, v. 12. erit propterea, quod audientes judicia ista, observaveritis ac feceritis ea, ut observet Jehova Deus tuus tibi fœdus illud et benignitatem quam juramento promiserat majoribus tuis. Hæc et similia loca, tametsi de electione vel universali populi ad cultum Dei publicum, vel unius cujusp. 38piam hominis aut familiæ ad munus aliquod, verba facere potissimum videantur, (vix enim est ut de electione proprie dicta, id est, ad vitam æternam, in veteri fœdere verbum ullum aut vestigium expressum reperias) divini tamen decreti ratio utrobique eadem est. Sic de Solomone quasi de Christo altero, 1 Chron. xxviii. 6. elegi ipsum mihi in filium, et ego futurus sum ei in patrem. At quo pacto? si firmus fuerit in exercendis præceptis meis et judiciis meis sicut hoc tempore. v. 7. et 9. si exquisiveris eum, præsto erit tibi; sed si dereliqueris eum, rejiciet te in perpetuum. Posterorum quoque ejus electio eadem lege stetit, 2 Chron. vi. 16. dummodo vel duntaxat si observaverint filii tui &c. et xxxiii. 8. idem. et cap. xv. 1, 2. si requiritis eum, præsto erit vobis; sin derelinquitis &c. unde Isaias, cap. xiv. 1. dicere non veretur, eliget rursus Israelitas. Zech. i. 16. idem. et quinam sint electi ostendit Isaias cap. lxv. 9, 10. possidebunt hæreditatem istam electi mei &c. eritque Saronis regio—pro populo meo qui requisierint me. Jer. xxii. 24. etiamsi esset Conia sigillum in manu dextera mea, tamen inde evellerem.

¶17Idem attendendum est in fœdere gratiæ, sicubi conditio non adjungitur. Sed fere adjungitur. Marc. xvi. 16. qui crediderit et baptizatus fuerit, servabitur; qui vero non crediderit, condemnabitur: cogitate audire sic olim prædestinantem Deum; controversias infinitas hac una sententia sustuleris, vel hac etiam, Joan. iii. 16. ita Deus dilexit mundum, ut filium suum unigenitum dederit, ut omnis qui credit in eum, non pereat. et xv. 6. nisi quis in me manserit, abjectus extra vineam &c. et v. 10. si præcepta mea observaveritis, manebitis &c. sicut ego. et cap. xvii. 20. non tantum pro istis rogo, sed et pro iis, qui per sermonem eorum credituri sunt in me: tales ergo prædestinavit pater. Itaque Pharisæi et Legis interpretes, Luc. vii. 30. irritum reddiderunt consilium Dei adversus semetipsos, non baptizati ab eo: prædestinati ergo et ipsi olim, si credidissent. Quis Petro certius electus est? interpositam tamen audis conditionem, Joan. xiii. 8. nisi te lavero, partem non habes mecum. Quid ergo? assensus est Petrus; et libenter quidem; partem habuit. Non assensisset, partem non habuisset. Nam Judas alter, quamvis non p. 39modo electus, id enim ad munus referri potest, verum etiam a patre datus Christo esse dicatur, partem suam amisit: Joan. xvii. 12. quos dedisti mihi ego custodivi; et nemo ex iis periit nisi filius perditionis, ut scriptura impleretur. Sic cap. i. 11, 12. ad sua venit, et sui eum non exceperunt: quotquot autem eum exceperunt, dedit eis &c. Nempe iis qui credunt in nomen ejus: non ante dedit iis quam recepissent, quam credidissent: ne suis quidem nominatis. Sic Paulus, Eph. i. 13. in quo posteaquam credidistis, obsignati estis spiritu illo &c. Sane qui non nisi postea obsignati erant quam credidissent, non erant antea nominatim prædestinati, quos initio epistolæ sanctos vocat. 2 Cor. vi. 1. hortamur, inquit, ne frustra gratiam Dei receperitis. Apoc. iii. 5. qui vicerit, amicietur &c. neque unquam delebo nomen ejus de libro vitæ. at xxii. 19. si quis abstulerit aliquid ex verbis libri prophetiæ hujus, auferet Deus partem ejus de libro vitæ.

¶18Porro, si in Christo, ut jam supra demonstratum est, prædestinavit Deus, certe per fidem in Christo. 2 Thess. ii. 13. quod elegerit vos Deus ab initio ad salutem per sanctificationem spiritus et fidem habitam veritatis. Non ergo nisi credituros. Tit. i. 1. secundum fidem electorum Dei, et agnitionem veritatis, quæ est secundum pietatem. Heb. xi. 6. fieri non potest, ut absque fide quisquam Deo sit gratus: adeoque ut sit electus: unde electos et credentes ubique eosdem et esse et dici crediderim; ut cum dicitur, multi sunt vocati, pauci vero electi Mat. xx. 16. idem valeat, ac si diceretur, pauci vero credentes. Rom. viii. 33. quis intentabit crimina adversus electos Dei? id est, credentes: ne electionem a fide, ac proinde a Christo, separantes, durioribus doctrinis, immo odiosis et ratione carentibus, implicemur. Sic cap. xi. 7. electi id est, credentes, assecuti sunt; ex v. 20. tu, nempe electus, per fidem stas. et 22. si permanseris in benignitate; alioquin et tu excideris. Sic de semetipso interpretatur Paulus, 1 Cor. ix. 27. ne quo modo cum aliis prædicarim, ipse rejectaneus fiam. Philip. iii. 12. non quod jam metam apprehenderim aut jam sim consummatus, sed persequor experiens an ipse quoque apprehendam, cujus etiam rei causa apprehensus fui a Christo Jesu. 2 Tim. ii. 10, 12. omnia tolero propter electos, ut et ipsi p. 40salutem consequantur, quæ est in Christo Jesu. at v. 13. si non credimus &c.

¶1p. 44 The principal SPECIAL DECREE of God RELATING TO MAN is termed PREDESTINATION, whereby GOD IN PITY TO MANKIND, THOUGH FORESEEING THAT THEY WOULD FALL OF THEIR OWN ACCORD, PREDESTINATED TO ETERNAL SALVATION BEFORE THE FOUNDATION OF THE WORLD THOSE WHO SHOULD BELIEVE AND CONTINUE IN THE FAITH; FOR A MANIFESTATION OF THE GLORY OF HIS MERCY, GRACE, AND WISDOM, ACCORDING TO HIS PURPOSE IN CHRIST.

¶2It has been the practice of the schools to use the word predestination, not only in the sense of election, but also of reprobation. This is not consistent with the caution necessary on so momentous a subject, since wherever it is mentioned in Scripture, election alone is uniformly intended. Rom. viii. 29, 30. whom he did predestinate to be conformed to the image of his Son ..... moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 1 Cor. ii. 7. the hidden wisdom, which God ordained before the world unto our glory. Eph. i. 5. having predestinated us unto the adoption. v. 11. in whom also we have obtained an inheritance, being predestinated according to his purpose. Acts ii. 23. compared with iv. 28. him being delivered by the determinate counsel and foreknowledge of God they have taken ..... for to do whatsoever thy hand and thy counsel determined before to be done, namely, as a means of procuring the salvation of man.

¶3p. 45 In other modes of expression, where predestination is alluded to, it is always in the same sense of election alone. Rom. viii. 28. to them who are the called according to his purpose. ix. 23, 24. the vessels of mercy which he had afore prepared unto glory, even us, whom he hath called. Eph. iii. 11. according to the eternal purpose which he purposed in Christ Jesus. 2 Tim. i. 9. according to his own purpose and grace. For when it is said negatively, 1 Thess. v. 9. God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, it does not follow by implication that there are others who are appointed to wrath. Nor does the expression in 1 Pet. ii. 8. whereunto also they were appointed, signify that they were appointed from all eternity, but from some time subsequent to their defection, as the Apostles are said to be chosen in time, and ordained by Christ to their office, John xv. 16.

¶4Again, if an argument of any weight in the discussion of so controverted a subject can be derived from allegory and metaphorical expressions, mention is frequently made of those who are written among the living, and of the book of life, but never of the book of death.⁶ Isai. iv. 3. written among the living. Dan. xii. 1. at that time thy people shall be delivered, every one that shall be found written in the book. Luke x. 20. rather rejoice, because your names are written in heaven. Philipp. iv. 3. whose names are in the book of life. At the same time this figure of enrolment in the book of life does not appear to signify eternal predestination, which is general, but some temporary and particular decision of God applied to certain men, on account of their works. Psal. lxix. 28. let them be blotted out of the book of the living, and not be written with the righteous; whence it appears that they had not been written from everlasting. Isai. lxv. 6. behold it is written before me; I will not keep silence, but will recompense. Rev. xx. 12. the dead were judged out of those things which were written in the books, according to their works. It is clear, therefore, that it was not the book of eternal predestination, but of their works. In p. 46the same way neither were those ordained from everlasting who are said, Jude 4. to have been before of old ordained to this condemnation. For why should we give so extensive a signification to the term of old, instead of defining it to mean, from the time when they had become inveterate and hardened sinners? Why must we understand it to imply so remote a period, either in this text, or in the passage whence it seems to be taken? 2 Pet. ii. 3. whose judgement now of a long time lingereth not, and their damnation slumbereth not,—that is, from the time of their apostacy, however long they had dissembled it.

¶5The text, Prov. xvi. 4. is also objected,—Jehovah hath made all things for himself; yea, even the wicked for the day of evil. But God did not make him wicked, much less did he make him so for himself All that he did was to sentence the wicked to deserved punishment, as was most fitting, but he did not predestinate him, if innocent, to the same fate. It is more clearly expressed, Eccles. vii. 29. God hath made man upright; but they have sought out many inventions, whence the day of evil ensues as certainly, as if the wicked had been made for it.

¶6PREDESTINATION, therefore, must always be referred to election, and seems often to be put for it. What St. Paul says, Rom. viii. 29. whom he did foreknow, he also did predestinate, is thus expressed 1 Pet. i. 2. elect according to the foreknowledge. Rom. ix. 11. the purpose of God according to election. xi. 5. according to the election of grace. Eph. i. 4. he hath chosen us in him. Col. iii. 12. as the elect of God, holy and beloved. 2 Thess. ii. 13. because God hath from the beginning chosen you to salvation. Reprobation, therefore, could not be included under the title of predestination. 1 Tim. ii. 4. who will have all men to be saved, and to come unto the knowledge of the truth. 2 Pet. iii. 9. the Lord .... is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance,—to us-ward, that is, towards all men, not towards the elect only, as some interpret it, but particularly towards the wicked, as it is said, Rom. ix. 22. God endured .... the vessels of wrath. For if, p. 47as some object, Peter would scarcely have included himself among the unbelievers, much less would he have numbered himself among such of the elect as had not yet come to repentance. Nor does God delay on account of the elect, but rather hastens the time. Matt. xxiv. 22. for the elect's sake those days shall be shortened.

¶7I understand by the term election, not that general or national election, by which God chose the whole nation of Israel for his own people,⁷ Deut. iv. 37. because he loved thy fathers, therefore he chose their seed after them, and vii. 6—8. Jehovah thy God hath chosen thee to be a special people unto himself, Isai. xlv. 4. for Israel mine elect. Nor do I mean that election by which God, after rejecting the Jews, chose the Gentiles as those to whom the Gospel should be announced in preference, of which the apostle speaks particularly Rom. ix. and xi. Nor am I referring to that election by which an individual is selected for the performance of some office,⁸ as 1 Sam. x. 24. see ye him whom the Lord hath chosen? John vi. 70. have not I chosen you twelve, and one of you is a devil? whence those are sometimes called elect who are eminent for any particular excellence, as 2 John 1. the elect lady, that is, most precious, and v. 13. thy elect sister. 1 Pet. ii. 6. a chief corner stone, elect and precious. 1 Tim. v. 21. the elect angels. But that special election is here intended, which is nearly synonymous with eternal predestination. Election, therefore, is not a part of predestination; much less then is reprobation. For, speaking accurately, the ultimate purpose of predestination is the salvation of believers,—a thing in itself desirable,—but on the contrary the object which reprobation has in view is the destruction of unbelievers, a thing in itself ungrateful and odious; whence it is clear that God p. 48could never have predestinated reprobation, or proposed it to himself as an end. Ezek. xviii. 32. I have no pleasure in the death of him that dieth. xxxiii. 11. as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked should turn from his way and live. If therefore the Deity have no pleasure either in sin, or in the death of the sinner, that is, either in the cause or the effect of reprobation, certainly he cannot delight in reprobation itself. It follows, that reprobation forms no part of what is meant by God's predestination.

¶8WHEREBY GOD, &c. that is, God the Father. Luke xii. 32. it is your Father's good pleasure. So it is stated wherever mention is made of the divine decrees or counsel: John xvii. 2. as many as thou hast given him. v. 6, 11, 24. the men which thou gavest me out of the world. Eph. i. 4. he hath chosen us in him. v. 5. having predestinated us. v. 11. being predestinated according to his purpose.

¶9BEFORE THE FOUNDATION OF THE WORLD, Eph. i. 4. 2 Tim. i. 9. before the world began. See also Tit. i. 2.

¶10IN PITY TO MANKIND, THOUGH FORESEEING THAT THEY WOULD FALL OF THEIR OWN ACCORD. It was not simply man as a being who was to be created, but man as a being who was to fall of his own accord, that was the matter or object of predestination;⁹ for that manifestation of divine grace and mercy which God designed as the ultimate purpose of predestination, presupposes the existence of sin and misery in man, originating from himself alone. It is universally admitted that the fall of man was not necessary; but if on the other hand the nature of the divine decree was such, that his fall became really inevitable,—which contradictory opinions are sometimes held in conjunction by the same persons,—then the restoration of man, who had fallen of necessity, became no longer a matter of grace, but of simple p. 49justice on the part of God. For if it be granted that he lapsed, though not against his own will, yet of necessity, it will be impossible not to think that the admitted necessity must have overruled or influenced his will by some secret force or guidance. But if God foresaw that man would fall of his own free will, there was no occasion for any decree relative to the fall itself, but only relative to the provision to be made for man, whose future fall was foreseen. Since then the apostacy of the first man was not decreed, but only foreknown by the infinite wisdom of God, it follows that predestination was not an absolute decree before the fall of man; and even after his fall, it ought always to be considered and defined as arising, not so much from a decree itself, as from the immutable conditions of a decree.

¶11PREDESTINATED; that is, designated, elected: proposed to himself the salvation of man as the scope and end of his counsel. Hence may be refuted the notion of an abandonment and desertion from all eternity, in direct opposition to which God explicitly and frequently declares, as has been quoted above, that he desires not the death of any one, but the salvation of all; that he hates nothing that he has made; and that he has omitted nothing which might suffice for universal salvation.

¶12FOR A MANIFESTATION OF THE GLORY OF HIS MERCY, GRACE, AND WISDOM. This is the chief end of predestination. Rom. ix. 23. that he might make known the riches of his glory on the vessels of mercy. 1 Cor. ii. 7. we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. Eph. i. 6. to the praise of the glory of his grace.

¶13ACCORDING TO HIS PURPOSE IN CHRIST. Eph. iii. 10, 11. the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord. i. 4, 5. he hath chosen us in him; having predestinated us unto the adoption of children by Jesus Christ. v. 11. in him, in whom also we have obtained an inheritance, being predestinated according to his purpose. This is the source of that love of God, declared to us p. 50in Christ. John iii. 16. God so loved the world, that he gave his only begotten Son. Eph. ii. 4, 5. for his great love wherewith he loved us .... by grace ye are saved. 1 John iv. 9, 10. in this was manifested the love of God toward us, because that God sent his only begotten Son into the world, &c. Wherefore there was no grace decreed for man who was to fall, no mode of reconciliation with God, independently of the foreknown sacrifice of Christ;¹ and since God has so plainly declared that predestination is the effect of his mercy, and love, and grace, and wisdom in Christ, it is to these qualities that we ought to attribute it, and not, as is generally done, to his absolute and secret will, even in those passages where mention is made of his will only. Exod. xxxiii. 19. I will be gracious to whom I will be gracious, that is, not to enter more largely into the causes of this graciousness at present, Rom. ix. 18. he hath mercy on whom he will have mercy, by that method, namely, which he had appointed in Christ. Or it will appear on an examination of the particular texts, that in passages of this kind God is generally speaking of some extraordinary manifestation of his grace and mercy. Thus Luke xii. 32. it is your Father's good pleasure. Eph. i. 5, 11. by Jesus Christ to himself, according to the good pleasure of his will: in whom also we have obtained an inheritance ...... after the counsel of his own will. James i. 18. of his own will,—that is, in Christ, who is the word and truth of God,—begat he us with the word of truth.

¶14THOSE WHO SHOULD BELIEVE, AND CONTINUE IN THE FAITH. This condition is immutably attached to the decree; it attributes no mutability, either to God or to his decrees; 2 Tim. ii. 19. the foundation of God standeth sure, having this seal, The Lord knoweth them that are his: or according to the explanation in the same verse, all who name the name of Christ, and depart from iniquity; that is, whoever believes: the mutability is entirely on the side of them who renounce their faith, as it is said, 2 Tim. ii. 13. if we believe not, yet he abideth faithful; he cannot p. 51deny himself. It seems then that there is no particular predestination or election, but only general,—or in other words, that the privilege belongs to all who heartily believe and continue in their belief,—that none are predestinated or elected irrespectively, e. g. that Peter is not elected as Peter, or John as John, but inasmuch as they are believers, and continue in their belief,—and that thus the general decree of election becomes personally applicable to each particular believer, and is ratified to all who remain stedfast in the faith.

¶15This is most explicitly declared by the whole of Scripture, which offers salvation and eternal life equally to all, under the condition of obedience in the Old Testament, and of faith in the New. There can be no doubt that the tenor of the decree in its promulgation was in conformity with the decree itself,—otherwise the integrity of God would be impugned, as expressing one intention, and concealing another within his breast. Such a charge is in effect made by the scholastic distinction which ascribes a two-fold will to God; his revealed will, whereby he prescribes the way in which he desires us to act, and his hidden will, whereby he decrees that we shall never so act:² which is much the same as to attribute to the Deity two distinct wills, whereof one is in direct contradiction to the other. It is, however, asserted that the Scriptures contain two opposite statements respecting the same thing;—it was the will of God that Pharaoh should let the people go, for such was the divine command,—but it was also not his will, for he hardened Pharaoh's heart. The truth however is, that it was God alone who willed their departure, and Pharaoh alone who was unwilling; p. 52and that he might be the more unwilling, God hardened his heart,³ and himself deferred the execution of his own pleasure, which was in opposition to that of Pharaoh, that he might afflict him with heavier punishment on account of the reluctance of his will. Neither in his mode of dealing with our common father Adam, nor with those whom he calls and invites to accept of grace, can God be charged with commanding righteousness, while he decrees our disobedience to the command. What can be imagined more absurd than a necessity which does not necessitate, and a will without volition?

¶16The tenor of the decree in its promulgation (which was the other point to be proved) is uniformly conditional. Gen. ii. 17. thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die,—which is the same as if God had said, I will that thou shalt not eat of it; I have not therefore decreed that thou shalt eat of it; for if thou eat, thou shalt die; if thou eat not, thou shalt live. Thus the decree itself was conditional before the fall; which from numberless other passages appears to have been also the case after the fall. Gen. iv. 7. if thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door, or, the punishment of sin watcheth for thee. Exod. xxxii. 32, 33. blot me, I pray thee, out of thy book which thou hast written......whosoever hath sinned against me, him will I blot out of my p. 53book. Such was the love of Moses for his nation, that he either did not remember that believers, so long as they continued such, could not be blotted out, or the expression must be understood in a modified sense, as in Rom. ix. 1, &c. I could wish, if it were possible—: but the answer of God, although metaphorical, explains with sufficient clearness that the principle of predestination is founded upon a condition,—whosoever hath sinned, him will I blot out. This is announced more fully in the enforcement of the legal covenant, Deut. vii. 6—8. where God particularly declares his choice and love of his people to have been gratuitous; and in v. 9. where he desires to be known as a faithful God which keepeth his covenant and mercy, he yet adds as a condition, with them that love him and keep his commandments. Again, it is said still more clearly, v. 12. it shall come to pass, if ye hearken to these judgements, and keep and do them, that Jehovah thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers. Though these and similar passages seem chiefly to refer either to the universal election of a nation to the service of God, or of a particular individual or family to some office (for in the Old Testament it is perhaps difficult to trace even a single expression which refers to election properly so called, that is, election to eternal life), yet the principle of the divine decree is in all cases the same. Thus it is said of Solomon, as of another Christ, 1 Chron. xxviii. 6, 7, 9. I have chosen him to be my son, and I will be his father. But what are the terms of the covenant?—if he be constant to do my commandments and my judgements, as at this day......if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. The election of his posterity also depended on the same stipulation. 2 Chron. vi. 16. so that thy children take heed to their way, to walk in my law. See also xxxiii. 8. and xv. 2. the Lord is with you, while ye be with him......but if ye forsake him, he will forsake you; whence Isaiah does not scruple to say, xiv. 1, the Lord will yet choose Israel. See also Zech. i. 16. Isaiah also shows who are the elect; lxv. 9, 10. mine elect shall inherit it......and Sharon shall be......for my people that have sought me. Jer. xxii. 24. though Coniah were the signet upon my right hand, yet would I pluck thee thence.

¶17p. 54 The same thing must be observed in the covenant of grace, wherever the condition is not added. This however seldom happens. Mark xvi. 16. he that believeth and is baptized shall be saved; but he that believeth not shall be damned. If we could conceive God originally predestinating mankind on such conditional terms as these, endless controversies might be decided by this single sentence, or by John iii. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. xv. 6. if a man abide not in me, he is cast forth as a branch. v. 10. if ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandment. xvii. 20. neither pray I for these alone, but for them also which shall believe on me through their word. Such therefore were those who were predestinated by the Father. So also, Luke vii. 30. the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him; whence it appears that even they might previously have been predestinated, if they would have believed. Who was more certainly chosen than Peter? and yet a condition is expressly interposed, John xiii. 8. if I wash thee not, thou hast no part with me. What then ensued? Peter readily complied, and consequently had part with his Lord: had he not complied, he would have had no part with him. For though Judas is not only said to have been chosen, which may refer to his apostleship, but even to have been given to Christ by the Father, he yet attained not salvation. John xvii. 12. those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. i. 11, 12. he came unto his own, and his own received him not. But as many as received him, to them gave he power, &c., that is, to those who believed in his name; to whom he did not give power before they had received and believed in him, not even to those who were specially called his own. So St. Paul, Eph. i. 13. in whom also after that ye believed, ye were sealed with that holy spirit of promise. Undoubtedly those whom in the beginning of his epistle he calls holy, who were not sealed till after that they had believed, were not individually predestinated before that period. 2 Cor. vi. 1. we beseech you also that ye receive not the grace of God in vain. p. 55Rev. iii. 5. he that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life. On the other hand it is said, xxii. 19. if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life.

¶18Again, if God have predestinated us in Christ, as has been proved already, it certainly must be on the condition of faith in Christ. 2 Thess. ii. 13. God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth. Therefore it is only future believers who are chosen. Tit. i. 1. according to the faith of God's elect, and the acknowledging of the truth which is after godliness. Heb. xi. 6. without faith it is impossible to please God,—and thus become one of the elect; whence I conclude that believers are the same as the elect, and that the terms are used indiscriminately. So Matt. xx. 16. many be called, but few chosen, only signifies that they which believe are few. Rom. viii. 33. who shall lay anything to the charge of God's elect? that is, of believers: otherwise by separating election from faith, and therefore from Christ, we should be entangled in hard, not to say detestable and absurd doctrines. So also, Rom. xi. 7. the election have obtained it; that is, believers, as is clear from the twentieth verse, thou, that is, thou that art elect, standest by faith; and v. 22. if thou continue in his goodness; otherwise thou also shalt be cut off. Such is St. Paul's interpretation of the doctrine in his own case; 1 Cor. ix. 27. lest that by any means when I have preached to others, I myself should be a castaway. Philipp. iii. 12. not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 2 Tim. ii. 10, 12. I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus, &c. yet it is said in the next verse, if we believe not, yet he abideth, &c.

¶1p. 40 Restant duo quidem difficiles loci ex analogia tot clariorum explicandi: non enim clara obscuris, sed obscura claris illustrantur. Locus prior est Act. xiii. 48. alter Rom. viii. 28, 29, 30. Posterior prius tractabitur, ut mea quidem sententia minus difficilis: verba hæc sunt; novimus autem iis qui diligunt Deum, omnia cooperari ad bonum; iis qui juxta propositum sunt vocati; nam quos prænovit, etiam prædestinavit conformandos imagini filii sui &c. quos vero prædestinavit, eos etiam vocavit; et quos vocavit, eos etiam justificavit; quos autem justificavit, eos etiam glorificavit.

¶2Primum hoc animadvertendum est ex v. 28. qui diligunt Deum, et qui juxta propositum vocati sunt, eosdem esse: eosdem igitur quos prænovit, quos prædestinavit, eos enim vocavit, v. 30. unde facile perspicitur generalis hic prædestinationis rationem atque ordinem proponi, non quorundam præter cæteros; perinde ac si diceretur, novimus quod iis qui diligunt Deum, id est, qui credunt (qui diligunt enim credunt) omnia cooperantur ad bonum: et ostenditur quo ordine: primum Deus credituros prænovit, id est, decrevit vel approbavit, eos fore duntaxat quos in Christo respiceret, omnes utique si credidissent; eos ad salutem prædestinavit; adeoque omnes variis modis vocavit, ut crederent, id est, Deum vere agnoscerent; ita credentes justificavit, perseverantes demum glorificavit. Quinam autem sint quos prænovit Deus, ut planius fiat, sciendum est Deum dici trifariam aliquem vel aliquid nosse. Primum, notitia universali; quemadmodum Act. xv. 18. nota sunt Deo ab omni ævo omnia opera sua. Secundo, notitia approbationis aut gratiæ, qui Hebraicus idiotismus est; eoque magis explanandus. Exod. xxxiii. 12. novi te nominatim, atque etiam invenisti gratiam in oculis meis. Psal. i. 6. novit Jehova viam justorum. Mat. vii. 23. nunquam novi vos. Tertia est notitia displicentiæ; Deut. xxxi. 21. me nosse figmentum ejus &c. 2 Reg. xix. 27. incessum tuum novi, etiam furorem tuum contra me. Apoc. iii. 1. novi opera tua, quod dicaris vivere, sed mortuus es. Approp. 41bationis tantum notitiam hic posse intelligi, palam est: prænovit autem sive approbavit, nisi in Christo, neminem; in Christo neminem nisi credentem. Qui igitur dilecti dilecturi erant, id est, credituri, eos prænovit Deus, sive approbavit, in genere scilicet omnes si credidissent: quos ita prænovit, eos prædestinavit, et ut crederent vocavit; credentes justificavit. Quod si credentes justificavit et solos quidem, siquidem sola fides justificat, solos profecto credituros prænovit; quos enim prænovit, eos justificavit, quos ergo justificavit, eosdem prænovit; credituros nimirum solos. Sic cap. xi. 2. non abjecit Deus populum suum quem prænovit, id est, credentes, v. 20. 2 Tim. ii. 19. novit Dominus eos qui sunt sui: nempe omnes qui abscedunt ab injustitia, nominantes nomen Christi, scilicet credentes. 1 Pet. i. 2. electis juxta prænotionem Dei patris in sanctificatione spiritus ad obedientiam et aspersionem sanguinis Jesu Christi. Quid est hoc totum nisi credentibus? quos elegit pater juxta prænotionem sive approbationem eorum in sanctificatione spiritus et fide, sine qua aspersio sanguinis Christi nihil erat iis profutura. Incommode itaque videntur plerique his in locis prænotionem Dei præscientiam interpretari; cum præscientia Dei ad rationem sive essentiam prædestinationis nihil pertinere videatur: omnis qui credit ac perseverat, eum prædestinavit atque elegit Deus. Quid ad nos attinet scire, præscieritne quinam essent, quinam non essent credituri? Neque enim credit quisquam quia Deus præscivit, sed idcirco Deus præscivit, quia crediturus quis erat. Neque sane præscientia sive prænotio Dei de certis aut singulis hominibus in prædestinationis doctrina quid faciat, intelligi potest, nisi ut quæstiones inutiles et prorsus inexplicabiles pariat. Cur enim singulos aut certos homines prænosceret Deus, aut quid in iis prænosse potuit quod eum induceret ad certos illos potius quam omnes prædestinandos, communi conditione fidei sancita? Satis sit nobis hac in re nihil aliud indagare, quam Deum ex misericordia summaque sua gratia in Christo, omnes credituros, ad salutem prædestinasse.

¶3Alter locus est Act. xiii. 48. audientes autem gentes, gaudebant; et glorificabant verbum Domini; et crediderunt quot erant ordinati ad vitam æternam. Difficultatem affert injecta subito historici sententia reliquæ p. 42scripturæ etiam a seipso scriptæ nequaquam primo aspectu consentanea: qui dictum modo narraverat a Petro, cap. x. 34, 35. in veritate percipio, Deum non esse personæ, seu faciei, acceptorem; sed in omni gente qui timet eum et operatur justitiam, acceptus est illi. Acceptus certe est electus: et ne proselytum jam ante fuisse dicas Cornelium, dicit idem Paulus etiam de iis qui legem non norant, Rom. ii. 10, 11. 14. non est personarum acceptio apud Deum: qui legem non habeat &c. 1 Pet. i. 17. qui sine personarum acceptione judicat secundum cujusque opus. Sin credit unusquisque propterea quod ordinatus erat, non ordinatus quia crediturus, effugere non poterunt, qui sic docent, quin id esse Deum statuant, quod ipse se haberi nolle toties testatur, personarum acceptorem. Deinde, si crediderunt gentes eo quod erant ordinatæ, eadem erit prima causa cur Judæi non crediderint, v. 46. id quod et illos magnopere excusabit, cum non oblata, sed ostentata solum vita æterna fuisse videretur; et ad reliquas gentes cohortandas minime erat accommodatum, qui inde statim arbitrarentur, nulla sua voluntate aut opera opus esse ad vitam æternam, sed fatali nescio qua ordinatione: cum alioqui tota scriptura manifestissimum sit, credere quidem omnes quot ordinati sunt ad vitam æternam non eo simpliciter quod ordinati, sed quod ea conditione ordinati sunt. Quocirca sagaciores meo quidem judicio interpretes aliquam in verbo græco τεταγμένοι, quod ordinati vertitur, subesse ambiguitatem existimant, et idem valere τεταγμένοι, quod εὖ ἤτοι μετρίως διατεθειμένοι, bene aut mediocriter dispositi sive affecti, animo composito, attento, erecto, et non inordinato; contra atque illi Judæi fuerunt, ad vitam æternam, qui sermonem Dei repulerant, seque indignos vita æterna ostenderant. Significatio affinis hujus vocis ordinati inusitata Græcis non est; ut apud Plutarchum in Pompeio:^la4 et erant qui ambulabant inordinate, 2 Thess. iii. 6. 11. certe quidem ad vitam æternam. Sensus et res ipsa, quam hic volumus, in scripturis haud raro aliis verbis reperitur. Luc. ix. 62. εὔθετος, bene dispositus, sive aptus ad regnum Dei. Marc. xii. 34. non longe a regno Dei. 2 Tim. ii. 21. vas ad decus, accommodatum usibus Domini, et ad omne opus bonum præparatum. Quædam enim in homine reliquiæ sunt imap. 43ginis divinæ, ut infra ostendemus; quarum ex concursu hic illo ad regnum Dei fit aptior et quasi dispositior. Cur itaque hanc gratiam alii amplectantur, alii rejiciant, in ipsa hominis natura (neque enim stipites plane sumus) quærenda saltem aliqua causa est: compertum hoc est atque imprimis constat, omnes homines, quamvis in peccato mortuos iræque filios, alios tamen aliis deteriores esse: id et in natura ingenio ac moribus eorum qui a gratia Dei alienissimi sunt, animadvertere licet non solum quotidie, verum etiam ex parabola illa Matt. xiii. in illa quadruplici vel saltem triplici natura soli, partim petrosi, partim spinosi, partim quodammodo boni saltem præ lapideo ac spinoso, cum nondum ullum semen receperat. et Matt. x. 11. &c. exquirite quis in ea sit dignus &c. et siquidem fuerit domus digna, venito pax vestra super eam. Qua potuit ratione quisquam esse dignus ante evangelium auditum, nisi eo quod esset ordinatus, id est, bene animatus ac dispositus ad vitam æternam? id quod cæteros in ipsorum pœna post mortem esse sensuros docet Christus, Matt. xi. 22. Tyro et Sidoni tolerabilior erit &c. Luc. xii. 47, 48. cædetur multis plagis, cædetur paucis. Ad postremum omnes ratione insita satis instructi sunt, qua pravis affectibus obsistere per se queant, ne quis pravitatem suæ naturæ præ aliis causetur importunius, aut conqueratur. At, inquis, Deus non id spectat ut ex improbis eligat minus improbum, sed præponi sæpius deteriorem. Deut. ix. 5. nequaquam propter justitiam tuam aut propter rectum animum tuum ingressurus es ad possidendum terram eorum. et Luc. x. 13. si in Tyro et Sidone editæ fuissent virtutes quæ editæ sunt apud vos, olim cum sacco et cinere sedentes resipuissent. Respondeo, neque posse statui ex his locis quid spectet Deus in iis quos eligit: primum enim justitiam spectasse vel minimam non disputavimus; deinde in priore loco non agitur de electione ad vitam æternam, sed de terra Cananæa Israelitis danda, quæ alias ob causas data est iis, quam ob quas vita æterna data fuisset; partim propter scelera incolarum, partim ut præstaretur quod juramento promissum erat majoribus eorum, quorum nihil nostræ sententiæ adversatur. Posteriore loco non electi cum reprobis, sed inter se reprobi conferuntur, Tyrii cum Judæis incredulis, quorum neutri resipuerunt: neque vero Tyrii vere unquam resipuissent, etiamsi illa apud eos edita p. 44miracula fuissent; id enim si prævidisset Deus, nunquam iis defuisset: sed hoc ita dicitur ut illud Matt. xxi. 31. publicani et meretrices præeunt vos in regnum Dei. Postremo, inquies, non volentis, neque currentis, sed miserentis Dei, Rom. ix. 16. At, inquam, nos neque volentem neque currentem inducimus; sed minus nolentem, minus cessantem, minus obnitentem; Deum nihilominus miserentem, simulque summe sapientem summeque justum. Interim qui ait non esse volentis neque currentis, ponit certe volentem, ponit currentem; sed hoc solum agit, ut neque volenti neque currenti laudis quicquam tribuat aut meriti. Cum autem statuisset Deus homines restituere, decrevit etiam sine dubio (quid enim erat æquius?) amissam libertatem aliqua saltem ex parte restituere voluntati. Quos itaque pro illo arbitrio vel ante vel in ipsa vocatione utcunque liberato, volentes quoquo modo aut currentes vidit, quos ordinatos hic vocari verisimile est, dedit iis amplius ut vellent atque currerent, id est, ut crederent: juxta illud 1 Sam. xvi. 7. Jehova ad cor spectat, nempe sive naturali indole ut se habet, sive post vocantis gratiam: et illud notissimum habenti dabitur. Exempla esse possunt Centurio Matt. viii. 10. ne in Israele quidem tantam fidem inveni: et mulier Cananæa cap. xv. 28. O mulier, magna est fides tua: et Marc. ix. 24. credo Domine: succurre incredulitati meæ: et Zacchæus, Luc. xix. 3. quærebat videre Jesum quis esset: itaque v. 9. dixit ei Jesus, hodie salus huic domui facta est. Non igitur ab æterno ordinatus est Zacchæus, sed ex quo Christi se cupidum monstrarat. Nec minus idcirco miserentis est Dei, cum principalis causa pro sola, merito, non in sermone solum communi, verum apud dialecticos etiam habeatur: et certe nisi prior misertus esset Deus, nemo prorsus neque voluisset neque cucurrisset. Phil. ii. 13. Deus enim est qui efficit in vobis et velle et agere, pro benevolentia sua. 2 Cor. iii. 5. non quod sufficientes simus per nos ipsos ad cogitandum quicquam, sed sufficientia nostra ex Deo est: et miserente quidem sine quo, neque volens neque currens quicquam promovisset. Atque hic satis intellectum puto ex analogia reliquarum omnium scripturarum quinam illi sint qui ordinati ad vitam æternam ex illo Actorum loco fuisse dicuntur. Quæ omnia simul reputans existimarim Lucam nihil hic novi sic subito inseruisse; illud p. 45tantummodo Petri dictum de Cornelio Act. x. 34, 35. alio nunc exemplo confirmare voluisse. Credidit Cornelius gentesque cum eo, quotquot nempe timebant Deum, dabantque operam justitiæ; tales enim in omni gente accepti Deo sunt: crediderunt hic etiam gentes, quotquot res serias et homini dignas cogitabant, seque faciles ad discendum præbuerunt, gaudentes, et verbum Domini glorificantes; tales in omni gente Deo acceptos Petrus declaravit: tales hic Lucas quamvis gentes, ordinatos tamen, id est, idoneos ad vitam æternam ex Petri sententia confirmat.

¶1p. 55 Two difficult texts remain to be explained from analogy by the aid of so many plainer passages; for what is obscure must be illustrated by what is clear, not what is clear by what is obscure. The first passage p. 56occurs Acts xiii. 48. the other Rom. viii. 28—30. which, as being in my judgement the least difficult of the two, I shall discuss first. The words are as follow: we know that all things work together for good to them that love God, to them who are the called according to his purpose: for whom he did foreknow, he also did predestinate to be conformed to the image of his Son, &c. moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.

¶2In the first place it must be remarked, that it appears from v. 28, that those who love God are the same as those who are the called according to his purpose, and consequently as those whom he did foreknow, and whom he did predestinate, for them he also called, as is said in v. 30. Hence it is apparent that the apostle is here propounding the scheme and order of predestination in general, not of the predestination of certain individuals in preference to others. As if he had said, We know that all things work together for good to those who love God, that is, to those who believe, for those who love God believe in him. The order of this scheme is also explained. First, God foreknew those who should believe, that is, he decreed or announced it as his pleasure that it should be those alone who should find grace in his sight through Christ, that is, all men, if they would believe. These he predestinated to salvation, and to this end he, in various ways, called all mankind to believe, or in other words, to acknowledge God in truth; those who actually thus believed he justified; and those who continued in the faith unto the end he finally glorified. But that it may be more clear who those are whom God has foreknown, it must be observed that there are three ways in which any person or thing is said to be known to God. First, by his universal knowledge, as Acts xv. 18. known unto God are all his works from the beginning of the world. Secondly, by his approving or gracious knowledge,⁴ which is an p. 57Hebraism, and therefore requires more explanation. Exod. xxxiii. 12. I know thee by name, and thou hast also found grace in my sight. Psal. i. 6. Jehovah knoweth the way of the righteous. Matt. vii. 23. I never knew you. Thirdly, by a knowledge attended with displeasure. Deut. xxxi. 21. I know their imagination which they go about, &c. 2 Kings xix. 27. I know......thy coming in, and thy rage against me. Rev. iii. 1. I know thy works, that thou hast a name that thou livest, and art dead. In the passage under discussion it is evident that the approving knowledge of God can be alone intended; but he foreknew or approved no one, except in Christ, and no one in Christ except a believer. Those therefore who were about to love, that is, to believe in God, God foreknew or approved;⁵—or in general all men, if they should believe; those whom he thus foreknew, he predestinated, and called them that they might believe; those who believed, he justified. But if God justified believers, and believers only, inasmuch as it is faith alone that justifieth, he foreknew those only who would believe, for those whom he foreknew he justified; those therefore whom he justified he also foreknew, namely, those alone who were about to believe. So Rom. xi. 2. God hath not cast away his people which he foreknew, that is, believers, as appears from v. 20. 2 Tim. ii. 19. the Lord knoweth them that are his, that is, all who name the name of Christ, and depart from iniquity; or in other words, all believers. 1 Pet. i. 2. elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. This can be applicable to none but believers, whom the Father has chosen, according to his foreknowledge and approbation of them, through the sanctification of the Spirit and faith, without which the sprinkling of the blood of Christ would avail them nothing. Hence it seems that the generality of commentators are wrong in interpreting the foreknowledge of God in these passages p. 58in the sense of prescience; since the prescience of God seems to have no connection with the principle or essence of predestination; for God has predestinated and elected whoever believes and continues in the faith. Of what consequence is it to us to know whether the prescience of God foresees who will, or will not, subsequently believe? for no one believes because God has foreseen his belief, but God foresees his belief because he was about to believe. Nor is it easy to understand how the prescience or foreknowledge of God with regard to particular persons can be brought to bear at all upon the doctrine of predestination, except for the purpose of raising a number of useless and utterly inapplicable questions. For why should God foreknow particular individuals, or what could he foreknow in them which should induce him to predestinate them in particular, rather than all in general, seeing that the common condition of faith had been established? Without searching deeper into this subject, let us be contented with only knowing, that God, out of his infinite mercy and grace in Christ, has predestinated to salvation all who should believe.⁶

¶3The other passage is Acts xiii. 48. when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life, believed. The difficulty is caused by the abrupt introduction of an opinion of the historian, in which he at first sight appears to contradict himself as well as the rest of Scripture, for he had before attributed to Peter this saying, chap. x. 34, 35. of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him. Accepted certainly means chosen; and lest it should be urged that Cornelius had already been a proselyte before, St. Paul says the same thing even of those who had never known the law, Rom. ii. 10, 14. there is no respect of persons with God, &c. when the Gentiles which have not the law, &c. p. 591 Pet. i. 17. the Father, who without respect of persons judgeth according to every man's work. Now those who hold the doctrine that a man believes because he is ordained to eternal life, not that he is ordained to eternal life because he will believe, cannot avoid attributing to God the character of a respecter of persons, which he so constantly disclaims. Besides, if the Gentiles believed because they were ordained to eternal life, the same must have been the primary cause of the unbelief of the Jews, v. 46. which will plead greatly in their excuse, since it would seem that eternal life had only been placed in their view, not offered to their acceptance. Nor would such a dispensation be calculated to encourage the other nations, who would immediately conclude from it that there was no occasion for any will or works of their own in order to obtain eternal life, but that the whole depended on some fatal ordinance; whereas on the contrary Scripture uniformly shows in the clearest manner, that as many as have been ordained to eternal life believe, not simply because they have been so ordained, but because they have been ordained on condition of believing.

¶3 cont.For these reasons other interpreters of more sagacity,⁷ according to my judgement, have thought that there is some ambiguity in the Greek word τεταγμένος, which is translated ordained, and that it has the same force as εὖ ἤτοι μετρίως διατεθειμένοι, well or moderately disposed or affected, of a composed, attentive, upright, and not disorderly mind; of a different spirit from those Jews, as touching eternal life, who had put from them the word of God, and had shown themselves unworthy of everlasting life. The Greeks use the word in a similar sense, as in Plutarch,⁸ and 2 Thess. iii. 6, 11. there are some which walk disorderly, p. 60certainly with reference to eternal life. This sense of the word, and even the particular application which is here intended, frequently occurs in Scripture in other terms. Luke ix. 62. εὔθετος, well disposed or fit for the kingdom of God. Mark xii. 34. not far from the kingdom of God. 2 Tim. ii. 21. a vessel...meet for the master's use, and prepared for every good work.⁹ For, as will be shown hereafter, there are some remnants of the divine image left in man,¹ the union of which in one individual renders him more fit and disposed for the kingdom of God than another. Since therefore we are not merely senseless stocks, some cause at least must be discovered in the nature of man himself, why divine grace is rejected by some and embraced by others. One thing appears certain, that though all men be dead in sin and children of wrath, yet some are worse than others; and this difference may not only be perceived daily in the nature, disposition and habits of those who are most alienated from the grace of God, but may also be inferred from the expressions used in the parable, Matt. xiii. where the nature of the soil is variously described in three or four ways, part as stony ground, part overrun with thorns, part good ground, at least in comparison of the others, before it had as yet received any seed. See also Matt. x. 11, &c. inquire who in it is worthy, &c....and if the house be worthy, let your peace come upon it. How could any one be worthy before the Gospel had been preached, unless on account of his being ordained, that is, well inclined or disposed, to eternal life? which Christ teaches that the rest will perceive in their own punishments after death. Matt. xi. 22. it shall be more tolerable for Tyre and Sidon at the day of judgement, than for you. Luke xii. 47, 48. that servant which knew his Lord's will.....shall be beaten with many stripes: but he that knew p. 61not.....shall be beaten with few stripes. And, lastly, the gift of reason has been implanted in all, by which they may of themselves resist bad desires, so that no one can complain of, or allege in excuse, the depravity of his own nature compared with that of others.

¶3 cont. 2But, it is objected, God has no regard to the less depraved among the wicked in his choice, but often prefers the worse to the better. Deut. ix. 5. not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land. Luke x. 13. if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. I answer, that it cannot be determined from these passages, what God regards in those whom he chooses; for in the first place, I have not argued that he has regarded righteousness even in the least degree.² Secondly, in the former passage the question is not respecting election to life eternal, but concerning the gift of the land of Canaan to the Israelites, a gift assigned them for other reasons than those for which eternal life would have been given,—partly on account of the wickedness of the original inhabitants, and partly that the promise might be fulfilled which had been ratified by an oath to their forefathers; wherein there is nothing that contradicts my doctrine. In the latter passage, it is not the elect who are compared with the reprobate, but the reprobate who are compared with each other, the Tyrians with the unbelieving Jews, neither of which nations had repented. Nor would the Tyrians ever have truly repented, even if these miracles had been wrought among them, for if God had foreseen that they would have repented, he would never have forsaken them; but the expression is to be understood in the same sense as Matt. xxi. 31. the publicans and the harlots go into the kingdom of God before you.

¶3 cont. 3p. 62 Lastly, it will be objected that it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. ix. 16. I answer, that my argument does not presuppose one that willeth or that runneth, but one that is less reluctant, less backward, less resisting than another—that it is, nevertheless, God who showeth mercy, and who is at the same time infinitely wise and just. Meanwhile, when it is said that it is not of him that willeth nor of him that runneth, it is not denied that there is one who wills, and one who runs, only care is taken not to assign to him any portion of merit or praise. But when God determined to restore mankind, he also without doubt decreed that the liberty of will which had been lost should be at least partially regained by them, which was but reasonable. Whomsoever therefore in the exercise of that degree of freedom which their will had acquired either previously to their call, or by reason of the call itself, God had seen in any respect willing or running, (who it is probable are here meant by the ordained) to them he gave a greater power of willing and running, that is, of believing. Thus it is said, 1 Sam. xvi. 7. Jehovah looketh on the heart, namely, on the disposition of men either as it is by nature, or after grace has been received from him that calleth them. To the same purport is that well known saying,—to him that hath shall be given. This may be illustrated by the example of the centurion, Matt. viii. 10. I have not found so great faith, no, not in Israel,—of the woman of Canaan, Matt. xv. 28. O woman, great is thy faith,—of the father of the demoniac, Mark ix. 24. Lord, I believe; help thou mine unbelief,—and of Zaccheus, Luke xix. 3. he sought to see Jesus who he was, whence, v. 9. Jesus said unto him, This day is salvation come to this house. Zaccheus therefore had not been ordained from all eternity, but from the time when he had shewn himself eagerly desirous of knowing Christ.

¶3 cont. 4Nor is it less on this account of God that showeth mercy, since the principal is often put for the sole cause without impropriety, not only in common discourse, but even in the language of logicians; and certainly unless God had first shown mercy, it would have been in the p. 63power of no one either to will or to run. Philipp. ii. 13. for it is God that worketh in you both to will and to do of his good pleasure. 2 Cor. iii. 5. not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God, without whose mercy he that willeth or he that runneth would gain nothing.³

¶3 cont. 5I think therefore it must be sufficiently clear from the analogy of all the rest of Scripture, who those are that are said in the passage quoted from the Acts to have been ordained to eternal life. On a review of the whole, I should conjecture, that Luke had not intended to advance in so abrupt a manner any new doctrine, but simply to confirm by a fresh example the saying of Peter respecting Cornelius, Acts x. 34, 35. Cornelius and the Gentiles with him believed, as many at least as feared God and worked righteousness, for such were accepted of God in every nation. So in the other passage, those of the Gentiles whose thoughts were already devoted to serious subjects, worthy the attention of men, believed, and gave themselves up to instruction with docility and gladness of heart, glorifying the word of the Lord. Such Peter declared were accepted of God in every nation, and such Luke in conformity with Peter's opinion asserts to be ordained to, that is, qualified for eternal life, even though they were Gentiles.

¶1p. 45 Verum adhuc fortassis objicietur, si sic statuis Deum prædestinasse homines, hac nempe conditione duntaxat, si credidissent atque in fide permansissent, prædestinatio non erit tota gratiæ; ex voluntate ac fide hominum pendebit: unde gratiæ divinæ sua laus in solidum non constabit. Immo inquam constabit optime; nihiloque minus, immo vero multo magis longeque clarius quam ex doctrina ipsorum, qui hæc nobis impingunt. Summa enim Dei gratia agnoscitur, primum, quod omnino nos culpa nostra lapsuros miseratus est: deinde, quod usque eo mundum dilexit, ut pro eo filium unigenitum dederit; quod dedit denique, ut libertate arbitrii per renovationem spiritus recuperata, velle rursus queamus, id est, libere agere: quemadmodum aperuit cor Lydiæ, Act. xvi. 14. Quod si conditio decreti, voluntas nempe ab ipso liberata, et fides, quæ ab hominibus postulatur, in potestate hominum libere agentium relinquitur, id, cum æquissimum est, tum gratiæ nihil derogat: quandoquidem velle et credere aut donum Dei est, aut, quantum ejus est in homine situm, nullam boni operis aut meriti, sed facultatis duntaxat naturalis rationem habet. Neque idcirco Deus voluntate pendet humana, sed voluntatem ipse exsequitur suam, qua voluit homines in amore atque cultu Dei, adeoque in salute sua, suo semper uti arbitrio; quo nisi utantur, quem cultum, quem amorem præbemus Deo, nihili profecto est, nullius pretii; omnis officii gratia necessitate imposita languet, immo omnis evanescit: arbitrium autem cui decretum quodvis impendet atque imminet, liberum esse non potest.

¶2p. 46 Quæ itaque toties declamitant nonnulli et queruntur, hoc modo prædestinationem operibus, pœnitentia fideque prævisa poni ordine posteriorem; ab hominibus voluntate suspendi; Deum solida salutis nostræ gloria spoliari; hominem superbia inflari; consolationem Christianam in vita et morte labefactari; justificationem gratuitam abnegari; nihil horum huic sententiæ objici merito potest: ratio interim, adeoque laus divinæ non solum gratiæ, verum etiam sapientiæ ac justitiæ aliquanto clarius elucet; quem finem prædestinationis Deus proposuit sibi primarium.

¶3Cum itaque tam perspicuum sit prædestinasse Deum omnes ab æterno qui credidissent atque in fide permansissent, sequitur, nisi non credentium aut non permanentium reprobationem esse nullam; eamque potius consecutione quam decreto esse; nullam deinde ab æterno esse hominum singulorum. Deus enim omnes libero arbitrio utentes communi conditione proposita, ad salutem prædestinavit; ad interitum neminem, nisi sua culpa et quodammodo per accidens; quemadmodum et Evangelium offendiculo esse et exitio quibusdam dicitur. Hoc non minus clare quam quod capitis parte superiore disputatum est, scripturarum testimoniis demonstrabitur. Isa. l. 1. ubi est libellus repudii? &c. en, iniquitatibus vestris venditis vos. Hos. iv. 6. quia tu sprevisti scientiam, spernam quoque te &c.: quia oblitus es legis Dei tui, obliviscar filiorum tuorum ego quoque. Apoc. xiii. 8. adorabunt eam omnes incolæ terræ, quorum non sunt scripta nomina in libro vitæ agni illius mactati jam inde a jacto mundi fundamento. Et quinam sunt isti nisi non credentes? quos idcirco deseruit Deus quia bestiam sunt secuti. v. 3. Illud sane Zephan. ii. 1, 2, 3. decretum reprobationis non dixerim, sed pœnarum potius temporalium; utcunque non absolutum, quod verba ipsa indicant: excutite vos, &c. antequam pariat decretum, &c. fortasse abscondemini die iræ Jehovæ.

¶4Si enim Deus reprobandos absolute aliquos decrevit, quod non legimus, ex ipsorum regula qui statuunt reprobationem decretum esse absolutum, decrevit quoque causas medias, sine quibus decretum illud suum exsequi p. 47non potest: causa autem media peccatum solum est. Nec valet hoc effugium quo solent uti, non decrevit Deus peccatum, sed permittere peccatum; immo hoc repugnat; sic non permittit duntaxat: qui autem permittit, non decernit, sed liberum relinquit.

¶5Quod si reprobationis decretum ullum est, quemadmodum electionem fide fundari atque constitui, ita reprobationem resipiscentia rescindi scriptura passim declarat. Jer. vi. 30. argentum reprobum vocantur illi, quia reprobat Jehova illos; et tamen cap. sequentis v. 3. ad eosdem, bonas efficite vias vestras et actiones vestras; tum faciam ut habitetis in loco hoc. Sic cap. xviii. 6. &c. ubi jus suum Deus cum jure figuli confert (unde hausisse Paulus videtur Rom. ix.) si convertatur gens illa a malo suo, contra quam loquutus fuero, pœnitebit quoque me ejus mali quod cogitaveram facere ei. Sic ubi Deus æquitatem viarum suarum dilucide exponit: Ezech. xviii. 25, 26, 27. cum revertet improbus ab improbitate sua quam faciebat, exercet jus et justitiam, hic animam suam vivam conservat. et xxxiii. 14, 15. quum dixero improbo, omnino moriturus es; si conversus a peccato suo exercuerit judicium et justitiam, &c. omnino vivet, non morietur. et inculcatum illud duobus proxime citatis capitibus, illius v. 31, 32: hujus v. 11. Quare moreremini, o domus Israelis! non enim delector morte morientis, dictum Domini Jehovæ; avertite itaque vos et vivite. Dic iis, ne vivam ego, dictum Domini Jehovæ, si delector morte improbi; sed delector cum revertitur improbus a via sua, ut vivat: revertimini, revertimini a viis vestris pessimis, cur enim moreremini domus Israelis? Luc. xiii. 5. nisi resipiscatis, omnes similiter peribitis: ergo si resipiscitis, non peribitis. Resipiscentia igitur si absit, quid prodest electio: si adsit, quid obest reprobatio? Itaque Paulus de iis ipsis quos electis oppositos dicit occaluisse, Rom. xi. 7. electi assecuti sunt, reliqui occaluerunt, subjungit statim v. 11. num impegerunt ut exciderent? absit: et v. 23. &c. sed et illi, si non permanserint in incredulitate, inserentur: potens enim est Deus rursum eos inserere &c. Tandem v. 32. conclusit enim Deus eos omnes in contumacia, ut omnium eorum misereretur.

¶6p. 48 Quod si Deus neminem nisi non obedientem, non credentem rejicit, certe gratiam etsi non parem attamen sufficientem omnibus impertit, qua possint ad agnitionem veritatis et salutem pervenire: non parem; quia ne reprobis quidem, quos vocant, parem gratiam largitus est; Matt. xi. 21. 23. væ Tibi &c. nam si Tyri et Sidoni editæ fuissent virtutes, quæ editæ sunt apud vos &c. Luc. x. 13. idem: hoc enim juris vendicat sibi Deus, ut quivis alius in res suas, ut statuat de iis pro arbitrio suo, nec rationem reddere cogatur, quamvis justissimam reddere, si velit, possit: Rom. ix. 20, 21. immo vero, O homo, tu quis es, qui ex adverso responsas Deo? num dicet figmentum fictori, cur me tale fecisti? annon habet jus figulus in lutum? Causa igitur cur Deus non omnes pari gratia dignetur, est suprema ipsius voluntas; quod sufficienti tamen omnes, est justitia ejus. Isa. v. 4. quid faciendum amplius vineæ meæ, quod non fecerim in ea? hæc enim dicuntur de Judæis universis, non de electis tantum. et xxvi. 10. cum gratia fit improbo, non discit justitiam. Ezech. xii. 2. quibus sunt oculi ad videndum, nec viderunt; quibus aures ad audiendum, nec audierunt, quia domus rebellis sunt. 2 Reg. xvii. 13. &c. cumque contestaretur Jehova in Israelem et in Judam per omnes prophetas, dicendo, revertimini &c. non auscultaverant sed obduraverant cervices suas. 2 Chron. xxxvi. 15, 16. idem. Joan. i. 9. erat lux illa vera, quæ illuminat omnem hominem venientem in mundum. et ix. 41. si cæci essetis, non haberetis peccatum; nunc vero dicitis, videmus; itaque peccatum vestrum manet: quia scilicet non ignorantia peccatis sed arrogantia. et xv. 22. si non venissem, et locutus essem iis, peccatum non haberent; nunc autem non habent quod prætexant peccato suo. et cap. xii. a v. 34. ad 41. adhuc parvo tempore lux vobiscum est: ambulate dum lucem habetis, ne vos tenebræ deprehendant &c. dum lucem habetis credite in lucem, ut filii lucis fiatis. Act. xiii. 46. vobis necesse fuit primum exponi sermonem Dei: postquam autem illum repellitis, et indignos vos ipsos decernitis æterna vita, ecce, convertimus nos ad gentes. et xiv. 16, 17. qui præteritis ætatibus sivit omnes gentes suis ipsarum viis incedere: quamquam non passus est se expertem esse testimonii. Rom. x. 20, 21. inventus sum ab iis qui me non quærebant; manifestus factus sum iis qui p. 49de me non interrogabant: adversus Israelem autem dicit, toto die expandi manus meas ad populum non obedientem et contradicentem. 2 Cor. vi. 1, 2. ecce nunc est præstitutum illud tempus acceptum, ecce nunc dies salutis. Heb. iii. 7, 8. cum Psal. xcv. 7. 9. hodie si vocem ejus audieritis, ne obdurate corda vestra. Sane si peccatores tantummodo vult reverti, Ezech. xxxiii. 11. ut supra, si omnes vult salvos, 1 Tim. ii. 4. si nullos perire, 2 Pet. iii. 9. quod satis sit gratiæ vult idem nemini deesse: ni velit, quo pacto veritatem suam hominibus probare possit, non liquet. Neque vero ad excusationem duntaxat eripiendam sufficientem esse sufficit gratiam: inexcusabiles enim, etiamsi omnis gratiæ expertes, periissemus. Verum ostentata semel gratia atque oblata, nisi ea plane et revera sufficiens ad salutem sit, excusabiles profecto semper erunt qui pereunt, et injuria peribunt. Quod itaque a Mose pro concione ad Israelitas, Deut. xxix. 4. dictum est, non dedit vobis Jehova mentem ad cognoscendum et oculos ad videndum et aures ad audiendum usque in diem hunc, interpretandum est, id dici a Mose humanius et indulgentius, ne quid in tanto conventu populi fœdus jamjamque cum Deo inituri, gravius aut asperius dixisse judicaretur, si duritiam cordis eo præsertim tempore palam iis exprobrasset. Cum igitur eorum impœnitentiæ duæ dici causæ poterant, aut nondum data mens a Deo, cui liberum est, quandocunque vult, dare, aut Deo non reddita eorum obedientia, liberæ Dei voluntatis mentionem fecit, eorum duritiam intelligendam reliquit. Certe enim quivis potuit hoc facile intelligere, si Deus mentem iis non dederat ad illum usque diem, in causa fuisse maxime duritiam ipsorum: vel dedisse quidem Deum (qui tot miracula eorum causa edidisset) et mentis et oculorum et aurium quod satis esset; ipsos autem datis uti noluisse.

¶7Teneatur hoc itaque firmumque maneat: Deus neminem nisi post gratiam, eamque sufficientem, repudiatam ac spretam, idque sero, ad gloriam longanimitatis atque justitiæ suæ patefaciendam, pœnitentiæ ac salutis æternæ aditu excludit. Neque enim simpliciter et præcise usquam declaravit Deus voluntatem suam esse causam reprobationis, sed rationes voluntatis hac in re suæ passim exponit; gravissima nimirum reproborum p. 50peccata prius commissa aut prævisa, pœnitentiam nullam, spretam gratiam, Deum sæpius vocantem non auditum. Non enim ut electio gratiæ, sic reprobatio soli assignanda est divinæ voluntati. Deut. ix. 5. nequaquam propter justitiam aut propter rectum animum tuum ingressurus es; sed propter improbitatem gentium istarum Jehova expellit eas. Nam misericordiæ causam ullam aut rationem reddi necesse non est, nisi ipsam voluntatem misericordem; reprobationis autem, quam pœna sequitur, ut justa esse possit, non Dei voluntas, sed peccatum hominis causa sola esse debet, peccatum, inquam, aut commissum aut prævisum, gratia aut semper spreta aut sero nimis et pœnæ tantum formidine petita, cum jam tempus definitum gratiæ præteriit. Neque vero ob aliam causam reprobavit Deus, ob aliam condemnavit mortique addixit, ut vulgo distinguunt; sed quos propter peccatum condemnavit, eos propter peccatum quemadmodum in tempore, ita etiam ab æterno reprobavit. Atque hæc non tam in voluntate divina, quam in ipsorum obstinato animo reprobatio est posita; non tam est decretum Dei quam ipsorum decretum reproborum de non agenda pœnitentia dum licet. Act. xiii. 46. postquam illum repellitis, et indignos vos ipsos decernitis æterna vita. Mat. xxi. 43. lapidem reprobarunt &c. propterea tolletur a vobis regnum Dei. 1 Pet. ii. 7, 8. idem. Mat. xxiii. 37. quoties volui &c. et noluistis? Neque enim minus injustum esset reprobationem decernere nisi propter peccatum quam condemnare. Quemadmodum igitur nulla condemnatio est nisi propter incredulitatem aut peccatum, Joan. iii. 18, 19. qui non credit, jam condemnatus est, quia non credidit &c. hæc est condemnatio, quod lux venit in mundum, sed dilexerunt homines potius tenebras quam lucem. et xii. 48. qui aspernatur me, nec recipit verba mea, habet qui judicet ipsum; sermo quem locutus sum &c. 2 Thess. ii. 12. ut damnentur omnes qui non crediderint; ita ex omnibus iis locis quæ ad sanciendum reprobationis decretum afferuntur, demonstrabimus neminem Dei decreto, nisi post gratiam repudiatam ac spretam, idque sero, pœnitentiæ ac salutis æternæ aditu excludi. Ab illo Jacobi et Esaui exemplo Rom. ix. quoniam in eo, ut permultis visum est, cardo hujus quæstionis vertitur, initium ducamus. Nec tam hic de prædestinatione quam de immerita vocatione gentium ex merita Judæorum rejectione agi ostendemus.

¶8p. 51 Ostendit Paulus v. 6. non ideo excidisse verbum Dei Abrahamo factum quod ejus posteri non omnes Christum receperunt, sed plures ex gentibus quam ex Judæis; quia promissio non facta est in omnibus Abrahami filiis, sed in Isaaco, v. 7. hoc est, non qui filii carnis, ii filii Dei; sed qui sunt filii promissionis, reputantur in semine, v. 8. Non ergo filiis Abrahami carnalibus facta promissio est, sed filiis Dei, qui hinc filii promissionis dicuntur. Quinam autem sint filii Dei, quoniam hoc loco Paulus non dicit, petamus ab Joan. i. 11, 12. ubi hanc ipsam multo licet brevius, tractat: ad sua venit, et sui eum non receperunt; dedit iis hoc jus, ut filii Dei sint facti; nempe iis qui credunt in nomen ejus: promissum ergo est non carnis Abrahami, sed fidei ejus filiis qui Christum receperunt, Dei nempe et promissionis filiis, id est, credentibus: ubi enim promissio, ibi et fides esse debet. Altero exemplo ostendit, ne Isaaci quidem omnibus posteris Deum eandem gratiam largiri, sed filiis promissionis, id est, credentibus, longe potiorem; idque pro voluntate sua, ut nequis possit quicquam suis meritis attribuere: v. 11, 12. nondum enim natis pueris, cum nihil fecissent boni vel mali, ut, quod est secundum electionem, propositum Dei maneret non ex operibus sed ex vocante, dictum est ei, major serviet minori: propositum autem juxta quam electionem? sane juxta electionem ad quodvis beneficium, ad quodvis privilegium, et speciatim hic ad primogenituræ jus minoris sive pueri sive populi: unde est, ut nunc gentes præferat Judæis: et electionis quidem propositum hic audio, reprobationis nullum. Sat habet ab hoc exemplo Paulus electionis propositum ad quamcunque gratiam aut beneficium stabilire. Quid nos amplius ex his verbis acerbum et truculentum, quod non habent, exprimere conamur? Non, si major, sive puer sive populus, de populo certe hoc potius dicitur, serviet minori, major continuo reprobus decernitur: non, si minor majore gratia, major continuo nulla dignatus. Id enim neque de Esauo qui in domo patris verum Dei cultum edoctus est, neque de ejus posteris, quos constat cum cæteris gentibus ad fidem vocatos, dici potest: unde illud additum in benedictione Esaui Gen. xxvii. 42. erit tamen cum planxeris, ut rumpendo excutias jugum ejus e collo tuo: certe si Esaui servitus reprobationem ejus significavit, significant et hæc verba eam non fuisse sempiternam. p. 52At hoc jugulat; Jacobum dilexi, Esauum autem odio habui, v. 13. In quo autem dilexit aut odit Deus? interrogatus ipse ostendit, Mal. i. 2, 3. odisse se in eo Esauum, quod disposuit montes ejus desolationi: dilexit ergo in eo Jacobum quod eum in patriam ex Babylonia reduxit; juxta eandem electionem qua nunc gentes invitat, Judæos relinquit. Utcunque ne hinc quidem reprobationis decretum statuitur, quamvis hoc a Paulo ad illustrandum illud dictum, major serviet minori, quasi obiter adjiciatur: non enim hoc, ut superius illud, pueris nondum natis, sed jamdiu mortuis, Mal. i. 2, 3. cum alter gratiam Dei arripuisset, alter sprevisset. Nec tamen hinc gratia minuitur, cum Jacobus immeritum plane se fassus sit, Gen. xxxiii. 10. Asserit itaque Paulus jus Dei etiam immerentibus gratiam quamcunque largientis, v. 14, 15. et confirmat, neque volentis esse neque currentis (ne Jacobi quidem qui immeritum plane se fassus est; nec Judæorum, qui legis justitiam sectabantur) sed miserentis Dei, v. 16. Sic asseruit jus Dei Paulus in electione quacunque etiam immerentium; quales videbantur tunc esse gentes.

¶9Nunc pergit idem demonstrare in abdicatione Judæorum, ex justitia quam exercere summo jure potest in quosvis peccatores; nec tamen in reprobatione et odio nondum natorum, sed in obduratione et pœna jam insigniter impiorum, v. 17, 18. dicit enim scriptura Pharaoni, ad hoc ipsum excitavi te &c. neque enim excitavi est decrevi; sed excitando eliciebat solum duritiem Pharaonis jam sibi notam, dum æquissima imperabat; juxta illud Exod. iii. 19. ego novi non esse vobis permissurum regem. Sic 1 Pet. ii. 7, 8. (in quod caput multa ex hoc capite traducta sunt) ad quod etiam constituti fuerant; inobedientes nimirum qui lapidem illum angularem reprobaverant; qui non parendo sermoni, impingunt: ante igitur reprobantes hi quidem, quam reprobati erant; tum demum ad pœnam constituti, ex quo immorigeri esse perstiterunt. Sequentibus porro versibus 19, 20, 21. (ut ad Romanos redeamus) dices ergo mihi, quid adhuc succenset &c.? cur me fecisti sic? durum scilicet et ad dedecus, cum aliorum miserearis? non decreti reprobationis, sed pœnæ obdurationis, quæ sera post longam Dei tolerantiam et extrema fere maximorum pœna peccatorum est, rationem exponit. v. 21. annon p. 53habet potestatem figulus in lutum? id est, idoneam sibi materiam, ut quos vult, non immorigeros tamen, honore afficiat; juxta illud 2 Tim. ii. 21. si quis sese ab his expurgarit, erit vas ad decus &c. contumaces autem adhuc magis obduret, id est, pœna afficiat, juxta versum hujus capitis sequentem: pertulit multa longanimitate vasa iræ, compacta ad interitum: a quo autem compacta, nisi a propria duritie? a qua et iniquitas eorum completa est, Gen. xv. 16. juxta et illud, Eph. v. 6. propter hæc venit ira Dei in filios contumaciæ. passiva autem non semper externam vim notant; sic deditum vitiis, sic propensum ad hoc vel illud dicimus, quem suopte solum ingenio sic se habere tamen intelligimus. Postremo nihil hic aliud fuisse propositum Paulo, nisi ut liberam atque gratuitam Dei misericordiam ostenderet in gentibus vocandis atque servandis, qui audientes fidei fuissent, justum judicium in obdurandis Judæis atque aliis, qui legem operum obstinate sectarentur, evincunt tres ultimi versus capitis, quibus totius quæstionis conclusio continetur; v. 30, 31, 32. Quid igitur dicemus? nempe gentes—apprehendisse—ex fide; non ergo ex electione absque fide; Israelem—non pervenisse—Quare? quia non ex fide; non ergo ex decreto reprobationis absque incredulitate.

¶10Prætervecti hunc scopulum, in reliquis vix hærebimus. Psal. xcv. 10, 11. quadraginta annis fastidio habui generationem illam, &c. quibus in ira mea eos non ingressuros in requiem meam. Hic vide quam sero decreverit Deus; nec nisi tentatores sui et obduratos (siquidem his typis metienda spiritualia sunt, quod supra in Esauo factum est) æterna requie exclusisse. 2 Chron. xxxvi. 15, 16. cumque mitteret Jehova, &c. eo quod clementer amplecteretur populum suum, subsannabant nuntios Dei, &c. donec accensus est æstus iræ Jehovæ in populum suum, adeo ut non esset curatio. Isa. xxviii. 12, 13. cum dixerit iis, hæc est ipsa requies, &c. et noluerint auscultare: sed fuit iis verbum Jehovæ præceptum præcepto, &c. ut pergerent, et corruentes, &c. idcirco audite verbum Jehovæ, viri irrisores, &c. et xxix. 10. nam perfudit vos Jehova spiritu soporis, et obstipavit oculos vestros, &c. Ratio redditur, non decretum Dei, sed ipsorum peccata gravissima, v. 13, 14. propterea quod p. 54appropinquans populus iste ore suo, &c. cor autem suum procul, &c. idcirco peribit sapientia sapientum, &c. Sic Matt. xi. 25, 26. gloriam tibi tribuo Pater, quod hæc occultaveris sapientibus et intelligentibus, et ea detexeris infantibus: etiam Pater, quia ita libuit apud Te. Verum cur hoc ita libuerit, ne in libitu solo positum hoc putemus, cur etiam idcirco Patri gloriam Christus tribuerit, superiores versus 21, 22, 23. docebunt; in quibus ostenditur, quales illi sapientes prius fuerint; nempe contemptores gratiæ divinæ: et cap. xiii. 11. vobis datum est, illis non est datum: cur autem? sequens versus ostendit; quisquis enim habet, dabitur ei, et amplius habebit; quisquis autem non habet, etiam quod habet, tolletur ab eo. Quis hæc non de aspernantibus prius divinam gratiam interpretatur, sicut et eadem pœne verba, cap. xxv. 29. de negligentibus? Itaque et v. 13. cap. xiii. ut supra, eandem porro rationem persequitur; propterea per parabolas loquar iis, quia conspicientes non vident &c. Hinc facile solvuntur illa loca; Joan. viii. 43. non potestis audire sermonem meum. Nempe quia cum possetis noluistis, per incredulitatem vestram non potestis, in qua obdurescitis; non per decretum Dei; vel saltem per arrogantiam audire non sustinetis; vel denique, ut v. sequente 44. quia ex patre diabolo estis, et cupiditates patris vestri vultis exsequi. et v. 46. si veritatem dico, quare non creditis vos mihi? Ipse pro iis respondet v. 47. propterea vos non auditis, quia ex Deo non estis. Quid hoc est non estis ex Deo? an scilicet, non estis electi? immo vero idem est quod esse ex diabolo, v. 44. id est, diabolum sequi potius quam Deum. Sic x. 26. vos non creditis; non enim estis ex ovibus meis. Quare non ex ovibus meis? an quia sic decretum erat? minime: sed quia non auditis, quia me non sequimini. oves meæ vocem meam audiunt, et sequuntur me. v. 27. vos, quod etiam atque etiam inculco, non creditis. v. 25, 26. dixi vobis, nec creditis: opera quæ ego facio in nomine patris mei, hæc testantur de me: sed vos non creditis; non enim estis ex ovibus meis. Ordo sic est: non creditis, quia non estis ex ovibus meis; non estis ex ovibus meis, quia me non auditis, me non sequimini. Certe cur non crederent, causam aliquam edere Christus voluit, quæ incredulitatis culpam in ipsos conferret, non culpa eximeret: at si ex ovibus ejus non esse, idem est quod non esse electos, id quod in p. 55eorum potestate non fuit, excusavit profecto eos potius quam inculpavit, quod minime videtur voluisse. Sic xii. 39, 40. ex Isa. vi. 10. propterea non poterant credere quia iterum dixit Esaias, excæcavit oculos eorum &c. Non quo facultatem aut gratiam credendi vel verba Esaiæ iis ademerint, vel decretum Dei Esaiæ ore promulgatum præripuerit, sed quod prophetæ verba declarent, quid causæ esset, cur credere non potuerint; quia nempe Deus excæcaverat oculos eorum: cur autem excæcaverat, antecedens caput exponit, a v. 4: quia nempe nihil aliud restabat faciendum vineæ suæ infrugiferæ, quam ut eam exscinderet. Quod adhuc etiam clarius est Luc. xiii. 24, 25. multi studebunt intrare, et non poterunt: ex quo videlicet surrexerit paterfamilias, et occluserit ostium. et xiv. 24. dico vobis, neminem virorum illorum qui vocati fuerant gustaturum cœnam meam. et xix. 42. si vel tu nosses hoc saltem tuo die quæ ad pacem tuam pertinent, sed ea nunc occulta sunt oculis tuis. Rom. i. 21. cum 24. et 26. propterea quod cum Deum cognoverint, ut Deum non glorificaverunt &c. Quapropter etiam tradidit &c. propter hoc tradidit eos &c. 2 Thess. ii. 10, 11, 12. cum omni seductione injustitiæ in iis qui pereunt, propterea quod amorem veritatis non receperunt, ut salvi fierent: et propter hoc mittet iis Deus efficaciam erroris, ut credant mendacio; ut damnentur omnes qui non crediderint veritati, sed acquieverint in injustitia. et iii. 2. non enim omnium est fides: non est nimirum obstinate et absurde sceleratorum, ut ex verbis antecedentibus eodem sensu percipitur. Sic 1 Pet. ii. 7, 8. lapis quem reprobaverunt &c. et lapis ad quem impingitur, et petra offendiculi; nempe iis qui impingunt ad sermonem, non assentientes: ad quod etiam constituti fuerant: ad non assentiendum scilicet; quare? quia lapidem illum reprobaverant et ad eum impegerant, reprobantes ipsi priusquam reprobati. Hæc qui attenderit, facile perspiciet, in hac potissimum doctrina esse toties offensum, dum pœna obdurationis a decreto reprobationis non distinguitur; juxta illud Prov. xix. 3. stultitia hominis pervertit viam ipsius, et adversus Jehovam indignatur animus ejus. Accusant enim revera Deum, tametsi id vehementer negant, et ab Homero etiam ethnico egregie redarguuntur, Odyss. I. 7. / Αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο. / Suis enim ipsorum flagitiis perierunt. / p. 56Et rursus, inducta Jovis persona, Lib. I. 32. / Ὠ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται! / ἐξ ἡμέων γάρ φασι κάκ᾽ ἔμμεναι· οἱ δὲ καὶ αὐτοὶ / σφῇσιν ἀτασθαλίῃσιν, ὑπὲρ μόρον, ἄλγε᾽ ἔχουσιν. / Papæ, ut scilicet Deos mortales accusant! / Ex nobis enim dicunt mala esse: illi vero ipsi / Suismet flagitiis præter fatum dolores patiuntur.

¶1p. 63 But an objection of another kind may perhaps be made. If God be said to have predestinated men only on condition that they believe and continue in the faith, predestination will not be altogether of p. 64grace, but will depend on the will and belief of mankind; which will be derogatory to the exclusive efficacy of divine grace. But this is so far from being true, that the doctrine of grace is thus placed in a much clearer light than by the theory of those who make the objection. For the grace of God is acknowledged to be infinite, in the first place, inasmuch as he showed any pity at all for man whose fall was to happen through his own fault. Secondly, because he so loved the world, that he gave his only begotten Son for its salvation. Thirdly, because he has again granted us the power of volition, that is, of acting freely, in consequence of recovering the liberty of the will by the renewing of the Spirit. It was thus that he opened the heart of Lydia, Acts xvi. 14. But if the condition whereon the decree depends, that is to say, the will enfranchised by God himself, and faith which is required of mankind be left in the power of beings who are free agents, there is nothing in the doctrine either derogatory to grace, or inconsistent with justice; since the power of willing and believing is either the gift of God,⁴ or, so far as it is inherent in man, partakes not of the nature of merit or of good works, but only of a natural faculty. Nor does this reasoning represent God as depending upon the human will, but as fulfilling his own pleasure, whereby he has chosen that man should always use his own will with a regard to the love and worship of the Deity, and consequently with a regard to his own salvation. If this use of the will be not admitted, whatever worship or love we render to God is entirely vain and of no value; the acceptableness of duties done under a law of necessity is diminished, or rather is annihilated altogether, and freedom can no longer be attributed to that will over which some fixed decree is inevitably suspended.⁵

¶2p. 65 The objections, therefore, which are so vehemently urged by some against this doctrine, are of no force whatever;—namely, that on this theory, the repentance and faith of the predestinated having been foreseen, predestination becomes posterior in point of time to works,—that it is rendered dependent on the will of man,—that God is defrauded of part of the glory of our salvation,—that man is puffed up with pride,—that the foundations of all Christian consolation in life and in death are shaken,—that gratuitous justification is denied. On the contrary, the scheme, and consequently the glory, not only of the divine grace, but also of the divine wisdom and justice, is thus displayed in a clearer manner than on the opposite hypothesis; which was the principal end that God proposed to himself in predestination.

¶3Since then it is so clear that God has predestinated from eternity all those who should believe and continue in the faith, it follows that there can be no reprobation, except of those who do not believe or continue in the faith, and even this rather as a consequence than a decree; there can therefore be no reprobation of individuals from all eternity. For God has predestinated to salvation, on the proviso of a general condition, all who enjoy freedom of will; while none are predestinated to destruction, except through their own fault, and as it were per accidens, p. 66in the same manner as there are some to whom the gospel itself is said to be a stumbling-block and a savour of death. Of this assertion proof shall be given from the testimony of Scripture no less explicit than of the doctrine asserted in the former part of the chapter. Isai. l. 1. where is the bill of your mother's divorcement, whom I have put away? ......behold for your iniquities have ye sold yourselves. Hos. iv. 6. because thou hast rejected knowledge, I will also reject thee ...... seeing thou hast forgotten the law of thy God, I will also forget thy children. Rev. xiii. 8. all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. And who are they but such as have not believed? whom God has therefore deserted⁶ because they wandered after the beast, v. 3. Nor should I call the decree mentioned in Zephaniah ii. 1—3. a decree of eternal reprobation, but rather of temporal punishment, and at any rate not an absolute decree, as the passage itself is sufficient to show: gather yourselves together, &c. before the decree bring forth ...... &c. &c. it may be ye shall be hid in the day of the anger of Jehovah.

¶4For if God had decreed any to absolute reprobation, which we do not read, he must, even according to their system who affirm that reprobation is an absolute decree, have likewise decreed the means without which his own decree could not be fulfilled. Now these means are neither more nor less than sin. Nor will the common subterfuge avail, namely, that God did not decree sin, but only its permission: this is a contradiction in terms; for at this rate he does more than simply permit it: he who permits a thing does not decree it, but leaves it free.

¶5But even if there be any decree of reprobation, Scripture everywhere declares, that as election is established and confirmed by faith, so reprop. 67bation is rescinded by repentance.⁷ Jer. vi. 30. reprobate silver shall men call them, because Jehovah hath rejected them; and yet in the third verse of the following chapter God addresses himself to the same people—amend your ways and your doings, and I will cause you to dwell in this place. So too in chap. xviii. 6, &c. where God compares his own right with that of the potter, (whence St. Paul seems to have taken his metaphor, Rom. ix.) if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. So too, where God defends in the clearest manner the justice of his ways, Ezek. xviii. 25—27. when the wicked man turneth away from the wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. xxxiii. 14, 15. when I say unto the wicked, Thou shalt surely die, if he turn from his sin, and do that which is lawful and right, &c. &c. he shall surely live, he shall not die. The same is inculcated in other parts of the chapters just quoted: xviii. 31, 32. why will ye die, O house of Israel? for I have no pleasure in the death of him that dieth, saith the Lord Jehovah; wherefore turn yourselves, and live ye. xxxiii. 11. say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? Luke xiii. 5. except ye repent, ye shall all likewise perish: therefore, if ye repent, ye shall not perish. If then there be no repentance, of what advantage is election; or if there be repentance, of what injury is reprobation? Accordingly St. Paul, in speaking of those whom he describes as blinded, and whom he opposes to the elect, Rom. xi. 7. the election hath obtained it, and the rest were blinded, subjoins immediately, v. 11. have they stumbled that they should fall? God forbid; and v. 23, &c. and they also, if they abide not in unbelief, shall be graffed in; for God is able to graff them in again, &c. lastly, he adds, v. 32. God hath concluded them all in unbelief, that he might have mercy upon all.

¶6p. 68 If then God reject none but the disobedient and unbelieving, he undoubtedly gives grace to all, though not in equal measure,⁸ yet sufficient for attaining knowledge of the truth and final salvation;—I have said, not in equal measure, because not even to the reprobate, as they are called, has he imparted uniformly the same degree of grace. Matt. xi. 21, 23. woe unto thee, Chorazin, &c. for if the mighty works which have been done in you, had been done in Tyre and Sidon,—&c. See also Luke x. 13. For God, as any other proprietor might do with regard to his private possessions, claims to himself the right of determining concerning his own creatures according to his pleasure, nor can he be called to account for his decision, though, if he chose, he could give the best reasons for it. Rom. ix. 20, 21. nay but, O man, who art thou that repliest against God? shall the thing formed say to him that formed it, Why hast thou made me thus? hath not the potter power over the clay? It is owing, therefore, to his supreme will that God does not vouchsafe equal grace to all; but it is owing to his justice that there are none to whom he does not vouchsafe grace sufficient for their salvation. Isai. v. 4. what could have been done more in my vineyard, that I have not done in it? which words are spoken of the whole nation of the Jews, not of the elect only. xxvi. 10. let favour be showed to the wicked, yet will he not learn righteousness. Ezek. xii. 2. which have eyes to see, and see not, they have ears to hear, and hear not; for they are a rebellious house. 2 Kings xvii. 13. Jehovah testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, &c. ...... notwithstanding they would not hear, but hardened their necks. See also 2 Chron. xxxvi. 15, 16. John p. 69i. 9. that was the true light, which lighteth every man that cometh into the world. ix. 41. if ye were blind, ye should have no sin; but now ye say, We see, therefore your sin remaineth, namely, because your sin is the fruit of pride, not of ignorance. xv. 22. if I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. xii. 34—41. yet a little while is the light with you: walk while ye have the light, lest darkness come upon you, &c. while ye have light, believe in the light, that ye may be the children of light. Acts xiii. 46. it was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. xiv. 16, 17. who in times past suffered all nations to walk in their own ways: nevertheless he left not himself without witness. Rom. x. 20, 21. I was found of them that sought me not; I was made manifest unto them that asked not after me: but to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. 2 Cor. vi. 1, 2. behold, now is the accepted time; behold, now is the day of salvation. Heb. iii. 7, 8. compared with Psal. xcv. 7, 9. to-day if ye will hear his voice, harden not your hearts. Undoubtedly if he desire that the wicked should turn from their way and live, Ezek. xxxiii. 11.—if he would have all men to be saved, 1 Tim. ii. 4.—if he be unwilling that any should perish, 2 Pet. iii. 9. he must also will that an adequate proportion of saving grace shall be withholden from no man; for if otherwise, it does not appear how his truth towards mankind can be justified. Nor is it enough that only so much grace shall be bestowed, as will suffice to take away all excuse; for our condemnation would have been reasonable, even had no grace at all been bestowed.⁹ But the offer of grace having been once proclaimed, those who perish will always have some excuse, and will perish unjustly, unless it be evident that it is actually sufficient for salp. 70vation. So that what Moses said in his address to the Israelites, Deut. xxix. 4. Jehovah hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day, must be understood as having been dictated by the kindness and tenderness of his feelings, lest he should have been accused of harshness and asperity towards so large an assembly of the people, who were then on the point of entering into covenant with God, if he had chosen that particular time for openly reproving the hardness of their hearts. When, therefore, there were two causes to which their impenitence was capable of being ascribed,—either, that a heart had not yet been given by God, who was at liberty to give it when he pleased, or, that they had not yielded obedience to God,—he made mention only of the freedom of God's will, and left their hardness of heart to be suggested silently by their own consciences; for no one could be at a loss to perceive, that if God to that day had not given them an understanding heart, their own stubbornness must have been the principal cause; or else that God, who had wrought so many miracles for their sakes, had abundantly given them a heart to perceive, and eyes to see, and ears to hear, but that they had refused to make use of these gifts.

¶7Thus much, therefore, may be considered as certain and irrefragable truth—that God excludes no one from the pale of repentance and eternal salvation, till he has despised and rejected the propositions of sufficient grace, offered even to a late hour, for the sake of manifesting the glory of his long-suffering and justice. Nor has God anywhere declared in direct and precise terms that his will is the cause of reprobation, but the reasons which influence his will in the case at issue are frequently propounded,—namely, the grievous sins of the reprobate previously committed, or foreseen before actual commission,—want of repentance,—contempt of grace,—deafness to the repeated calls of God. For reprobation must not be attributed, like the election of grace, to the divine will alone. Deut. ix. 5. not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations Jehovah thy God doth drive them out before thee. For the exercise of mercy requires no vindication; it is unnecessary p. 71to assign any cause for it, except God's own merciful will; but, that reprobation, the consequence of which is punishment, may be reconciled with justice, it must be owing to man's sin alone, and not to the arbitrary will of God—to sin either committed or foreseen, after the constant rejection of grace, or after it has been sought at length too late, and only through fear of punishment, when the appointed day of grace is past. For God does not reprobate for one cause, and condemn or assign to death for another, according to the distinction commonly made; but those whom he has condemned on account of sin, he has also reprobated on account of sin, as in time, so from all eternity. And this reprobation lies not so much in the divine will, as in the obstinacy of their own minds; it is not God who decrees it, but the reprobate themselves who determine on refusing to repent while it is in their power. Acts xiii. 46. ye put it from you, and judge yourselves unworthy of everlasting life. Matt. xxi. 43. the stone which the builders rejected, &c. therefore the kingdom of God shall be taken from you. See also 1 Pet. ii. 7, 8. Matt. xxiii. 37. how often would I have gathered thy children together, &c. and ye would not. Nor would it be less unjust to decree reprobation, than to condemn for any other cause than sin. As, therefore, there is no condemnation except on account of unbelief or of sin, (John iii. 18, 19. he that believeth not is condemned already, because he hath not believed, &c. this is the condemnation, that light is come into the world, and men loved darkness rather than light: xii. 48. he that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, &c. 2 Thess. ii. 12. that they all might be damned who believed not the truth,) so we will prove from all the passages that are alleged in confirmation of the decree of reprobation, that no one is excluded by any decree of God from the pale of repentance and eternal salvation, unless it be after the contempt and rejection of grace, and that at a very late hour.

¶7 cont.We may begin our proofs of this assertion from the instance of Jacob and Esau, Rom. ix. since in the opinion of many the question seems to turn on that case. It will be seen that the subject of disp. 72cussion in this passage is not so much predestination, as the unmerited calling of the Gentiles after the Jews had been deservedly rejected.

¶8St. Paul shows in the sixth verse that the word which God spake to Abraham, had not therefore taken none effect because all his posterity had not received Christ, and more had believed among the Gentiles than among the Jews; inasmuch as the promise was not made in all the children of Abraham, but in Isaac, v. 7; that is to say, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed, v. 8. The promise therefore was not made to the children of Abraham according to the flesh, but to the children of God, who are therefore called the children of the promise. But since Paul does not say in this passage who are the children of God, an explanation must be sought from John i. 11, 12. where this very promise is briefly referred to; he came unto his own, and his own received him not: but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. The promise therefore is not to the children of Abraham in the flesh, but to as many of the children of his faith as received Christ, namely, to the children of God and of the promise, that is, to believers; for where there is a promise, it behoves that there be also a faith in that promise.

¶8 cont.St. Paul then shows by another example, that God did not grant mercy in the same degree to all the posterity even of Isaac, but much more abundantly to the children of the promise, that is, to believers; and that this difference originates in his own will: lest any one should arrogate any thing to himself on the score of his own merits. v. 11, 12. for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger. The purpose of God, according to what election? Doubtless according to the election to some benefit, to some privilege, and in this instance specially to the right of primogeniture transferred from p. 73the elder to the younger of the sons or of the nations; whence it arises that God now prefers the Gentiles to the Jews. Here then his purpose of election is expressly mentioned, but to reprobation there is no allusion. St. Paul is satisfied with employing this example to establish the general principle of election to any mercy or benefit whatever. Why should we endeavour to extort from the words a harsh and severe meaning, which does not belong to them? If the elder shall serve the younger, whether the individual or the people be intended, (and in this case it certainly applies best to the people) it does not therefore follow that the elder shall be reprobated by a perpetual decree; nor, if the younger be favoured with a larger measure of grace, does it follow that the elder shall be favoured with none. For this can neither be said of Esau, who was taught the true worship of God in the house of his father, nor of his posterity, whom we know to have been called to the faith with the rest of the Gentiles. Hence this clause is added in Esau's blessing, Gen. xxvii. 40. it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. Now if the servitude of Esau implied his reprobation, these words must certainly imply that it was not to last for ever. But an expression which occurs in the same chapter is alleged as decisive: Jacob have I loved, but Esau have I hated, v. 13. But how did God evince his love or hatred? He gives his own answer, Mal. i. 2, 3. I hated Esau, and laid his mountains and his heritage waste. He evinced his love therefore to Jacob, by bringing him back again into his country from the land of Babylon; according to the purpose of that same election by which he now calls the Gentiles, and abandons the Jews. At the same time even this text does not prove the existence of any decree of reprobation, though St. Paul subjoins it incidentally as it were, to illustrate the former phrase,—the elder shall serve the younger; for the text in Mal. i. 2, 3. differs from the present passage, inasmuch as it does not speak of the children yet unborn, but of the children when they had been long dead, after the one had eagerly accepted, and the other had despised the grace of God. Nor does this derogate in the least from the freedom of grace, because Jacob himself openly confesses that he was undeserving of the favour which he had obtained; Gen. xxxiii. 10. p. 74St. Paul therefore asserts the right of God to impart whatever grace he chooses even to the undeserving, v. 14, 15. and concludes—so then it is not of him that willeth, or of him that runneth, (not even of Jacob, who had openly confessed himself undeserving, nor of the Jews who followed after the law of righteousness) but of God that showeth mercy, v. 16. Thus St. Paul establishes the right of God with respect to any election whatever, even of the undeserving, such as the Gentiles then seemed to be.

¶9The apostle then proceeds to prove the same thing with regard to the rejection of the Jews, by considering God's right to exercise justice upon sinners in general; which justice, however, he does not display by means of reprobation, and hatred towards children yet unborn, but by the judicial hardening of the heart, and punishment of flagrant offenders. v. 17, 18. for the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, &c. He does not say, I have decreed, but, I have raised up; that is, in raising up Pharaoh he only called into action, by means of a most reasonable command, that hardness of heart, with which he was already acquainted. So Exod. iii. 19. I am sure that the king of Egypt will not let you go. So too 1 Pet. ii. (in which chapter much has been borrowed from the ninth of Romans,) v. 7, 8. unto them which be disobedient, the stone which the builders disallowed ...... &c. even to them that stumble at the word, being disobedient; whereunto also they were appointed. They therefore first disallowed Christ, before they were disallowed by him; they were then finally appointed for punishment, from the time that they had persisted in disobedience.

¶9 cont.To return however to the chapter in Romans. It follows in the next verses, 19—21. thou wilt say then unto me, Why doth he yet find fault? &c. why hast thou made me thus—that is, hard-hearted, and a vessel unto dishonour, whilst thou showest mercy to others? In answer to which the apostle proves the reasonableness, not indeed of a decree of reprobation, but of that penal hardness of heart, which, after much long-suffering on the part of God, is generally the final punishment reserved for the more p. 75atrocious sins. v. 21. hath not the potter power over the clay? that is, the material fitted for his own purposes, to put honour upon whom he chooses, provided it be not on the disobedient; as it is said 2 Tim. ii. 21. if a man purge himself from these, he shall be a vessel unto honour, &c. whilst he hardens still more the hearts of the contumacious, that is, he punishes them, according to the next verse of this chapter—he endured with much long-suffering the vessels of wrath fitted to destruction. Whence then were they fitted, except from their own hardness of heart, whereby the measure of their iniquity was completed! See Gen. xv. 16. and Eph. v. 6. because of these things cometh the wrath of God upon the children of disobedience. Nor does the use of the passive voice always imply the sufferance of some external force; for we speak of one being given up to vice, or inclined to this or that propensity, meaning only that such is the bias of his own disposition. Finally, the three last verses of the chapter, which contain the conclusion of the whole question, are a convincing proof that St. Paul only intended to show the free and gratuitous mercy of God in calling the Gentiles to salvation, who should be obedient to the faith, and at the same time the justice of his judgements in hardening the hearts of the Jews and others, who obstinately adhered to the law of works. v. 30—32. what shall we say then? that the Gentiles ...... have attained to righteousness which is of faith—not therefore through election independent of faith: but Israel ...... hath not attained: wherefore? because they sought it not by faith—not therefore through a decree of reprobation independent of unbelief.

¶10After having passed this difficulty, those which remain will scarcely interrupt our course. Psal. xcv. 10, 11. forty years long was I grieved with this generation, &c. unto whom I sware in my wrath that they should not enter into my rest. It must be observed here how long it was before God passed his decree, and that (if we may reason by analogy respecting spiritual things, from types of this kind, as was done before in the case of Esau) he excluded from his eternal rest only those who tempted him, and whose hearts were hardened. 2 Chron. xxxvi. 15, 16. and Jehovah God of their fathers sent to them by his messengers, &c. because p. 76he had compassion on his people and on his dwelling-place: but they mocked the messengers of God, &c. until the wrath of Jehovah arose against his people, till there was no remedy. Isai. xxviii. 12, 13. to whom he said, This is the rest wherewith ye may cause the weary to rest, &c. yet they would not hear: but the word of Jehovah was unto them precept upon precept, &c. that they might go, and fall backward, &c. wherefore hear the word of Jehovah, ye scornful men, &c. xxix. 10. for Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The reason is given, v. 13, 14. whence it appears that it was not on account of God's decree, but of their own grievous wickedness: forasmuch as this people draw near me with their mouth, &c. but have removed their heart far from me .... therefore the wisdom of their wise men shall perish, &c. Matt. xi. 25, 26. I thank thee, O Father, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight. Lest we should attribute this solely to the arbitrary will of God, the verses preceding will explain why it so seemed good, and why Christ ascribes glory to the Father on this account, v. 21—23; in which it is disclosed what those wise men had first been themselves, namely, despisers of the divine grace. See also xiii. 11. because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. And why? the next verse subjoins the reason: whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath. It is impossible to apply this sentence otherwise, than to those who have first voluntarily rejected divine grace, in the sense in which nearly the same words are addressed, chap. xxv. 29. to the slothful servant. A passage to the same purpose occurs, chap. xiii. 13. therefore speak I to them in parables, because they seeing see not, &c. Hence an easy solution is afforded for other texts. John viii. 43. ye cannot hear my word;—because when ye were able, ye would not, ye are now unable on account of your unbelief in which you are hardened, not on account of any decree of God; or in consequence of your pride, through which you cannot endure to hear the word; or lastly, as it is expressed in the following verse, 44, because ye are of your father the devil, and the lusts p. 77of your father ye will do. Again, v. 46. if I say the truth, why do ye not believe me? Christ himself answers the question, v. 47. ye therefore hear not, because ye are not of God. What is the meaning of ye are not of God? not surely, ye are not elect: it implies the same as to be of the devil, v. 44. that is, to follow the devil rather than God. So too, x. 26. ye believe not, because ye are not of my sheep. Why not of my sheep? Because it was so decreed? By no means,—but because ye do not hear the word; because ye do not follow me; my sheep hear my voice, and they follow me, v. 27. Ye, as I repeatedly tell you, do not believe. v. 25, 26. I told you, and ye believed not; the works that I do in my Father's name, they bear witness of me: but ye believe not, because ye are not of my sheep, as I said unto you. The argument runs thus—ye do not believe, because ye are not of my sheep; ye are not of my sheep, because ye neither hear my word, nor follow me. Christ certainly intended to give some such reason for their unbelief as would throw the fault of it upon themselves, not such a one as would exempt them from blame; but if not to be of his sheep, be interpreted to mean not to be of the elect, a privilege which had never been within their option, his words would contain an excuse for their conduct, rather than a reproof, which would be contrary to his obvious purpose. Again, xii. 39, 40, compared with Isai. vi. 10. therefore they could not believe, because that Esaias saith again, He hath blinded their eyes, &c. Not because the words of Isaiah, or the decree of God delivered by his mouth, had previously taken away from them the power or grace of belief irrespectively; but according to the reason declared by the prophet why they could not believe, namely, because God had blinded their eyes. And why he had thus blinded their eyes the preceding chapter explains, v. 4, &c. because nothing more remained to be done to his unfruitful vineyard, but to cut it down. This appears still more clearly Luke xiii. 24, 25. many will seek to enter in, and shall not be able: when once the master of the house is risen up, and hath shut to the door. xiv. 24. I say unto you, that none of those men that were bidden shall taste of my supper. xix. 42. if thou hadst known, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Rom. i. p. 7821, 24, 26. because that when they knew God, they glorified him not as God, &c. wherefore God also gave them up, &c. for this cause God gave them up, &c. 2 Thess. ii. 10—12. with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved: and for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness. iii. 2. for all men have not faith; that is, obstinate and unreasonable sinners have it not; which the context shows is the sense intended. 1 Pet. ii. 7, 8. the stone which the builders disallowed, &c. and a stone of stumbling and rock of offence, even to them which stumble at the word, being disobedient; whereunto also they were appointed,—that is, to be disobedient. And why? Because they had disallowed that stone, and had stumbled upon it, disallowing Christ themselves before they were disallowed by him. Whoever has paid attention to what has been urged, will easily perceive that the difficulties respecting this doctrine have arisen from the want of making the proper distinction between the punishment of hardening the heart and the decree of reprobation; according to Prov. xix. 3. the foolishness of man perverteth his way, and his heart fretteth against Jehovah. For such do in effect impugn the justice of God, however vehemently they may disclaim the intention;¹ and might justly be reproved in the words of the heathen Homer: / Αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο. Odyss. I. 7. / .... they perish'd self-destroy'd / By their own fault. Book I. l. 9. / p. 79And again, in the person of Jupiter: / Ὠ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται! / ἐξ ἡμέων γάρ φασι κάκ᾽ ἔμμεναι· οἱ δὲ καὶ αὐτοὶ / σφῇσιν ἀτασθαλίῃσιν, ὑπὲρ μόρον, ἄλγε᾽ ἔχουσιν. Odyss. I. 32. / Perverse mankind! whose wills, created free, / Charge all their woes on absolute decree: / All to the dooming gods their guilt translate, / And follies are miscall'd the crimes of fate. / Book I. l. 40. Pope's Translation.