The Order of Predestination As It Is Collected Out of the Scriptures by the Author
The Order of Predestination As It Is Collected Out of the Scriptures by the Author Predestination is the counsel of God touching the last end or estate of man out of this temporal or natural life (1 Cor. 15:46). For as touching natural life, we are all alike; and this kind of life is in the counsel of God only a preparation and step to the spiritual and heavenly life. The supreme end of predestination is the manifestation of God's glory, partly in His mercy and partly in His justice. And this has been the doctrine of the fathers. Saint Augustine says that "one of those two societies of men, which we mystically call two cities, is that which is predestinated to reign eternally with God, and the other to suffer eternal punishment with the devil."1 Fulgentius says also
"that in God's predestination there is prepared either a merciful remission of sins, or a just punishing." And Gregory says "that God being a just creator to all after an admirable manner has fore-elected some and forsaken others in their corruptions."3 And the more learned schoolmen used to say that God for the more full manifestation of His perfection has predestinated some in manifesting His goodness by the rule of mercy and damned others in representing His perfection by the rule of justice.
The common means of accomplishing this counsel is twofold: the creation and the permission of the fall. Creation is that by which God made the whole man of nothing according to His own image, but yet changeable and endued with a natural life. The permission of the fall is whereby God did justly suffer Adam and his posterity to fall away in that He did not hinder them when He was able, as being indeed bound to none to hinder. And God is said not to hinder evil when He ceases after a sort from His operation, not illuminating the mind and
not inclining the will to obey His voice. This permission of the evil of fault is by God's foreknowledge and will, but yet only for the greater good of all, which would be hindered if God did not suffer evil. For if there were not sin, there should be no place for the patience of martyrs and for the sacrifice of Christ offered upon the cross, which does infinitely exceed all the sin of the whole world. Augustine says well, "God has judged it better to do good with evils than to permit no evil to be." In like manner, Gregory says, "In His severe judgment
He suffers evil to be done, but withal He does in mercy forecast what good things He may bring to pass by these evils which He does ordain by His judgment. For what greater sin is there than that by which we do all die? And what greater goodness than that by which we are delivered from death? And doubtless but that Adam sinned, our Redeemer should not have taken our flesh upon Him. While God was to be born man, the Almighty did foresee that He would make of that evil for which they were to die a good which should be greater than that evil. The greatness of which good what faithful man is there who does not see how wonderfully it does excel? Surely great are the evils which we suffer by the desert of the first fault, but what faithful man would not rather endure worse than to be without so great a Redeemer?"5 And in this respect elsewhere he calls the fall of Adam foclicem culpam, a happy fault. That which I have said of the permission of the fall I do also say of the fall permitted, saving that the permission is a means of the decree by itself, but the fall is a means (of accomplishing the decree) only by the ordination of God, who draws good out of evil.
This fall permitted comes not to pass but God being willing, neither does it come to pass contrariwise or otherwise than God permits, neither can it any further be that He does permit. Yet the will of God is not the cause of the fall, but the will of man left to itself by God and moved by the suggestion of Satan, which will appear by this
similitude: I build a house subject to change and falling, which notwithstanding would continue many years if it might be free from the annoyance of winds. Yea, if I would but underprop it, when the storm comes, it would continue stable. But as soon as the winds begin to rage, I do not underprop it; and it is my will not to underprop it because it is my pleasure so to do. Thereupon the house, being weather-beaten, falls down. I see the fall, and in part I will it, because now when I could very easily have hindered the fall, yet I would not. And although thus far I do will the fall, insomuch as it is my will not to hinder it, yet the cause of the fall is not to be imputed to me that did not underprop it, but to the winds which cast it down. So God leaving Adam to himself, that he might be proved by temptation, and that it might appear what the creature is able to do, the Creator ceasing for a time to help and guide is not to be accounted the cause of this fall. For He did not incline the mind to sin. He did not infuse any corruption, neither did He withdraw any gift which He did bestow in the creation. Only it pleased Him to deny or not to confer confirming grace. The proper cause of the fall was the devil attempting our overthrow and Adam's will, which when it began to be proved by temptations did not desire God's assistance, but voluntarily bent itself to fall away.
Predestination has two parts: the decree of election and the decree of reprobation. So Isidore says, "There is a double predestination: either of the elect to rest, or of the reprobate to death. And both are done by God that He might make the elect always to follow after heavenly and spiritual things, and that He might suffer the reprobate by forsaking them to be delighted always with earthly and outward things." And Angelome says, "Christ by His secret dispensation has out of an unfaithful people predestinated some to everlasting liberty, quickening them of His free mercy, and damned others in everlasting death in leaving them by His hidden judgment in their wickedness."8
The decree of election is that whereby God has ordained certain men to His glorious grace in the obtaining of their salvation and heavenly life by Christ (Eph. 1:5).
In the decree of election according to God's determination, there is (as we conceive) a double act. The former concerns the end; the latter concerns the means tending to the end. (These acts are usually called the decree and the execution of the decree.) This the Holy Ghost seems to me to have taught very evidently, "that the purpose which is according to election might remain" (Rom. 9:11). Here, we see that Paul distinguishes God's eternal purpose and election and places in His decree a certain election in the first place before the purpose of damning or saving. And in Romans 8:29–30, "Those which He knew before, He also predestinated to be made like to the image of His
Son. Whom He predestinated, them also He called." In which words, Paul distinguishes between the decree and the execution thereof, which he makes to be in these three: vocation, justification, and glorification. Moreover, He distinguishes the decree into two acts: foreknowledge, whereby He does acknowledge some men for His own before the rest; and predestination, whereby He has determined from eternity to make them like to Christ. In like manner, Peter teaches (1 Peter 1:2), where he says "that the faithful are elected according to the foreknowledge of God the Father to sanctification of the spirit." If any man shall say that by foreknowledge in these places we must understand (as many would) the foreknowledge or foreseeing of future faith, he is manifestly deceived. For whom God foreknew, them He did predestinate that they should be like to Christ
—that is, that they should be made just and the sons of God. For Paul adds, "That He might be the firstborn among many brethren" (Rom.
8:29). But those which are predestinated to be just and to be the sons of God are also predestinated to believe, because adoption and righteousness are received by faith. Now we cannot rightly say that
God does first foreknow that men will believe and afterward predestinate them to believe, because that God has therefore foreknown that those shall believe whom He did foreknow would believe, because He did decree that they should believe. So Justin
Martyr calls those elect "who were foreknown that they should believe."9 And Lombard: "Whom He has foreknown, them He has predestinated"—that is, "by grace conferred He has prepared that they should believe the word preached." Moreover the word "know," when it is given to God speaking of the creature, does very often signify to embrace or approve. "The Lord knoweth the way of the righteous, but the way of the wicked shall perish" (Ps. 1:6). "Depart from Me ye workers of iniquity, I never knew you" (Matt. 7:23).
Furthermore, the prescience and purpose of God are by the Holy Ghost put for one and the same thing. "The foundation of God remaineth sure—the Lord knoweth who are His" (2 Tim. 2:19).
"Those whom God foreknew are said to be elected according to the election of grace" (Rom. 11:2–3). And therefore, the foreknowledge mentioned by Paul does not signify the foreknowledge of faith or of any other virtue in those which were to be elected. It is also the judgment of Augustine that predestination is sometimes understood by prescience, even in the foresaid place.11 "Has God cast away His people which He knew before?" (Rom. 11:1–2). And he says that "those are sons in God's foreknowledge, whose names are written in their Father's register, so as they shall never be erased out."12 Cyril says also that "Christ knows His sheep, electing and foreseeing them to everlasting life." As the apostle says, "God has not cast away His people which He knew before" (Rom. 11:12). For as the Lord is said not to know those whom He does reject, as when He answered the foolish virgins, saying, "Verily I say to you, I know you not" (Matt.
25:12), so He is said to know those whom He does predestinate and fore-appoint to salvation. And Thomas expounds that place in the eighth [chapter] to the Romans after this sort, "Whom He foreknew
in His knowledge of approbation, these He has also predestinated.
And He will also have an effectual will of conferring grace to be included in the knowledge of approbation."
In the decree of election, the first act is a purpose or rather a part and beginning of the divine purpose whereby God does take certain men which are to be created to His everlasting love and favor, passing by the rest, and by taking makes them vessels of mercy and honor. And this act is of the sole will of God without any respect either of good or evil in the creature. And God does wrong none, although He choose not all, because He is tied to none, and because He has absolute sovereignty and authority over all creatures. We that are but men give leave to men, especially to our friends, to do at their pleasure in many things as they themselves list and to use their own discretions.
The rich man is kind to which poor person he pleases, and of beggars he does adopt one and will not adopt another, and that without offering any injury. Now that liberty which we yield to man must much more be granted to God.
The second act is the purpose of saving or conferring glory whereby He does ordain or set apart the very same men which were to fall in Adam to salvation and celestial glory. This act is in no wise to be severed from the former, but to be distinguished in the mind (for orders' sake and for the better unfolding of it); for as by the former men were ordained to grace, so by this latter the means are subordained whereby grace may be conferred and manifested. And therefore this latter makes a way for the execution and accomplishing of the former. Moreover, this act has no impulsive cause over and beside the good pleasure of God, and it is with regard to Christ the Mediator, in whom all are elected to grace and salvation, and to dream of any election out of Him is against all sense, because He is the foundation of election to be executed in
regard of the beginning, the means, and the end. Lastly, this act is not of men to be created as was the former, but of men fallen away.
Therefore, in this act God respects the corrupted mass of mankind.
Furthermore, in this second act there are five degrees: the ordaining of a mediator, the promising of him being ordained, the exhibiting of him being promised, the applying of him being exhibited or to be exhibited, and the accomplishment of the application. It is not unlike which Bernard says, "The kingdom of God is granted, promised, manifested, perceived. It is granted in predestination, promised in vocation, manifested in justification, perceived or received in glorification."
The exhibiting of a mediator is that whereby the second person, being the Son of God, is appointed from all eternity to be a mediator between God Himself and men. And hence it is that Peter says that "Christ was foreknown (προεγνωσμενου) before the foundation of the world" (1 Peter 1:20). And well says Augustine that "Christ was predestinated to be our Head." For howsoever as He is, the substantial Word (λογος) of the Father, or the Son, He does predestinate with the Father and the Holy Ghost; yet as He is the Mediator, He is predestinated Himself.
The promising is that whereby Christ, being from eternity ordained for the salvation and spiritual life of men, is revealed and offered to them together with grace to be obtained by Him. This promise is universal in respect of all and everyone that do believe. "God so loved the world, that He has given His only begotten Son, that every one that believeth in Him should not perish" (John 3:16). "He that believeth in Me has life everlasting" (John 6:47). "Come to Me all ye that are weary and laden, and I will ease you" (Matt. 11:28). "He that shall believe and be baptized, shall be saved: but he that will not
believe shall be damned" (Mark 16:16). "That through His name all that believe in Him, shall receive remission of sins" (Acts 10:43). "By Him every one that believeth, is justified" (Acts 13:39). "The Gospel is the power of God to salvation to every one that believeth" (Rom.
1:16). "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4). "The Scripture has concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe" (Gal. 3:22).
With the promise, there is joined an exhortation or commandment to believe, which is more general than the promise because the promise is made only to believers, but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies, and therefore the ministers of the gospel ought indifferently to exhort all and everyone to repent, considering that they are altogether ignorant who and how many be elected and to be converted. Moreover, God by exhortations to repentance means to leave those without excuse whom He does see will never repent. So Abbot Joachim says, "It behooves them to preach for the elects' sake and to declare to men the words of life, that their light may shine before men and that they may fatten the hearts of the elect by anointing them with the oil of spiritual doctrine; but for the reprobate, ligare aquam coelo, to tie the water in the clouds." And again, "Lest the reprobate should have excuse and for the elect which are among them, the messenger himself shall be sent who does not only preach this in secret as it were for fear, but cries also with a loud voice, which may be heard far off and of all men also."19 Some are wont to say that God's commandment by this means does overthwart
His decree, because He commands that which He wills not to effect.
But I answer, first, that God in His commandments and promises does not utter whatever He has decreed, but does in part only so far forth propound His will as He knows it expedient for the salvation of
the elect and the governing of all. By His commandments therefore, He shows what He likes and what He wills that we should do to Him, not what He will do to us or in us. And God who wills not all things alike in all does will conversion in some only in respect of approbation, exhortation, and means. In others, He wills it also as touching the decree of working it. Here is no disagreement in the wills, but sundry degrees of willing in regard of us, according to which God is said both to will and to nill.
Secondly, I answer that the revealed will (εὐδοκία) is never contrary to the will of His good pleasure or to the decree of God (with the which it does always agree both for the beginning as also in the end and scope), but that it is notwithstanding often diverse, and that in show it seems sometimes contrary if we consider the manner wherein it is propounded. God commanded Isaiah to declare to Hezekiah his death (Isaiah 38), and He did also denounce destruction to the Ninevites within forty days (Jonah 3:4)—and yet He had decreed to put neither of them in execution. The human will of Christ did (Matt. 26:3) with a holy dissension in some sort will deliverance from the agony of death, which notwithstanding the divine willed not. Abraham prayed without doubt by divine inspiration (Genesis 28), and therefore with faith that the Sodomites might be spared; and yet he knew that in God's decree they were appointed to destruction. Neither must this seem strange, for one good thing as it is and remains good may be different from another thing that is good. Thirdly, you bid your debtor pay his debt, though in the meantime you do not make him able. Why may not God therefore for just causes command that which He Himself will not do?
The exhibiting of the Mediator is that whereby the Son of God, being born man in the fullness of time, does pay the price of redemption
(λύτρον) to God for the sins of men. The virtue and efficacy of this price being paid in respect of merit and operation is infinite; but yet it must be distinguished, for it is either potential or actual. The potential efficacy is whereby the price is in itself sufficient to redeem everyone without exception from his sins, albeit there were a thousand worlds of men. But if we consider that actual efficacy, the price is paid in the counsel of God and as touching the event only for those which are elected and predestinated. For the Son does not sacrifice for those for whom He does not pray, because to make intercession and to sacrifice are conjoined. But He prays only for the elect and for believers (John 17:9), and by praying He offers Himself to His Father (v. 19). For (as Illyricus has well observed) this whole prayer in the seventeenth chapter is indeed (as he speaks) an oblatory and expiatory prayer, or (as the papists call that blasphemous form) a canon or rule of sacrifice by which Christ has offered Himself a sacrifice to the Father for the sins of the world.
Therefore, the price is appointed and limited to the elect alone by the Father's decree and the Son's intercession and oblation. Secondly,
Christ bare their person and stood in their room upon the cross for whom He is a mediator (Eph. 1:6); and consequently, whatever
Christ did as a redeemer, the same did all those in Him and with Him which He redeemed (Col. 3:1). Christ dying, rising again, ascending, and sitting at the right hand of the Father, they also die with Him, rise again, ascend and sit at the right hand of God. Now that all these things can be truly said of the elect only, and of such as believe, I prove it thus. To say that anyone of the wicked, which are to perish forever, is raised up in Christ rising again is flat against the truth, because the raising up of Christ is (that I may so speak) His actual absolution from their sins for whom He died. For even as the Father by delivering Christ to death did in very deed condemn their sins imputed to Christ for whom He died, so by raising Him up from death, even ipso facto He did absolve Christ from their sins and did
withal absolve them in Christ. But being absolved from their sins, they shall not perish, but be saved. Therefore, that wicked man which perishes for his sin cannot be said to have risen again with Christ, and therefore Christ did not bear his person upon the cross. Thirdly, the expiatory sacrifice sanctifies those for whom it is a sacrifice, as the Holy Ghost plainly and absolutely avouches (Heb. 9:13–14). The sacrifice and sanctification appertain to the same persons, and Christ is their perfect Savior whom He saves not only by meriting their salvation, but also by working it effectually. But Christ does sanctify only the elect and such as believe. Therefore, He was a sacrifice only for them.
And this was the judgment of the ancient church in this point.
Augustine says, "He which spared not His own Son but gave Him for us all, how has He not also with Him given us all good things? But for what use? For us which are foreknown, predestinated, justified, and glorified." Again, "Those whom He pleased to make His brethren He has released and made fellow heirs." Cyril says, "If God who is most worthy was in the flesh, He was of right sufficient to redeem the whole world."22 Again, "The Lord Jesus, separating His own from those which were not His, says, I pray only for those which keep My word and carry My yoke. For He does make them alone, and that justly, partakers of the benefit of His meditation, whose Mediator and high priest He is." Gregory says, "The Author of life gave Himself to death for the life of the elect."24 Again, "The Lord will redeem the souls of His servants, in Psalm 33, to wit, with His precious blood, because He which believes rightly in Him is redeemed from the due thralldom of his sins." Sedulius: "All things are restored which are in the death, seeing (or when) that the men themselves who are predestinated to eternal life are renewed from the corruption of the old man."26 Bede: "The flesh of the Lord is furnished with spiritual virtue, that it might be a sweet savor sufficient for the salvation of the
whole world." Again, "Our Lord and redeemer to the elect—whom He knew to be placed in His flesh; yea and to us also whom He foresaw should believe in the last times, He has procured the remedy of salvation by His death and resurrection."28 Joachim the Abbot: "The word all, which for the most part is universal, does not always signify so much as it seems, as in that place, 'When I shall be lift up I will draw all things to Myself. And by Him He has pleased that all things should be reconciled in Him' (Col. 1:19–20). It seems that in these places 'elect things' only are understood."29 Angelomus: "What other nation is there in the earth besides the elect people for which God the Son of God vouchsafed to come into this world, as it were into Egypt, that taking upon Him the form of a servant He might with the merchandise of His blood redeem to Himself an acceptable people zealous of good works." Rupertus: "In that hour He washed those only from sin; whom His death finds faithful, whether dead or living." Again, "The passion of Christ is the judgment of the world— that is, salvation severing the whole number of the elect, which were from the beginning of the world to the hour of the same passion, from the reprobate. And the casting out of the prince of this world is the reconciliation of the nations of the elect." Again, "I will draw all things to Myself. What all things? Namely, all elect things, as all the members follow their head."32 Haimo of Auxerre: "Christ has taken away in the elect not only original but all actual sins also, and has over and besides given them eternal life." Radulphus: "The blood of the High Priest Christ was the purgation of all believers."34
Innocentius: "Christ's blood was shed effectually for those only who are predestinated, but for all men in regard of sufficiency; for the shedding of the blood of that just one for the unjust was so rich in price, that if everyone had believed in the Redeemer, none at all had been held captive of the devil." Arnoldus Carnotensis: "He redeems none but those whom He calleth and washes by grace; neither does the Spirit sanctify any but those who are cleansed and dead to sin.
Redemption, washing away, and sanctification are partakers together."36
The application is when as Christ is given to us of God the Father by the Spirit in the lawful use of the word and sacraments, and is received of us by the instrument of a true faith. And Christ being given is made to us of God wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).
The accomplishment of the application is glorification, whereby God shall be all in all by Christ in all the elect.
By this which has been said it is apparent that the decree of election is the cause and foundation of all good gifts and works in men. From hence is true faith: "As many as were ordained to eternal life believed" (Acts 13:48). And calling: "Whom He predestinated, them
He called" (Rom. 8:30). And, "who are called of His purpose." Hence adoption:
"Predestinated to adoption"
(Ephesians 1).
And sanctification: "He has chosen us that we should be holy and blameless" (Ephesians 1). Hence good works: "Which He has prepared, that we should walk in them" (Ephesians 2). And perseverance: "All that the Father giveth Me, shall come to Me, and him that cometh to Me I cast not away" (John 6:37). Again, "And this is the Father's will, that of all which He has given Me, I should lose nothing" (v. 39). "The foundation of God remaineth sure, and has this seal, the Lord knoweth who are His" (2 Tim. 2:19). Excellent is that saying of Augustine: "He did choose no man worthy, but by choosing He made him worthy."37 Again, "It is the grace of God whereby He does elect me, not because any worthiness is in me, but because it does vouchsafe to make me worthy." Again, "And did not they also afterward choose him and prefer him before all the good things of this life? But they did choose him because they were
chosen; they were not chosen because they chose Him." And thus much of the decree of election.
The decree of reprobation is a work of God's providence whereby He has decreed to pass by certain men in regard of supernatural grace for the manifestation of His justice and wrath in their due destruction; or, it is His will whereby He suffers some men to fall into sin and inflicts the punishment of condemnation for sin.
It has in like manner two acts. The first is the purpose to forsake some men and to make known His justice in them. This act has a small cause, but no impulsive cause out of God. For it arises of God's mere good pleasure, no respect had of good or evil in the creature.
For the will of God is the cause of causes. Therefore, we must make our stand in it, and out of or beyond it no reason must be sought for.
Yea, indeed there is nothing beyond it. Moreover, [secondly,] every man (as Paul avers, Rom. 9:21) is to God as a lump of clay in the potter's hand. And therefore God according to His supreme authority does make vessels of wrath; He does not find them made. But He should not make them but find them made if we say that God willed in His eternal counsel to pass by men only as they are sinners and not as they are men for cause most just, though unknown to us.
Thirdly, if God did reject men because He foresaw that they would reject Him, reprobation should not depend upon God, but upon men themselves. And this is all one as if a man should say that God foresaw that some would choose Him and others refuse Him. And the contempt of the gospel does not befall infants which die out of the covenant of the gospel. Fourthly, Paul, who was a most skillful defender of God's justice, does exclude all works in the first place, out of this wonderful election of one from another made in the counsel of God: "Not by works," says He (v. 11), and therefore excludes all respect of sin. Then afterward being ravished with
admiration, he quiets himself in the alone will of God: "Who has resisted His will? But, O man, who art thou which pleadest against God?" (vv. 19–20). Again, "O the deepness of the riches, both of the wisdom and knowledge of God: how unsearchable are His judgments, and His ways past finding out!" (11:33). To conclude, if it be demanded why God created this world and no more, we must have recourse to the mere will of God. And why must we not do so, if it be demanded why God elects this man and forsakes that man or another? "A part of mankind is redeemed, a part perisheth. But who can tell why God does not pity them, and pities these? The reason of the distinction is unknown, but the distinction or separation itself is not unknown."38
The second act is the ordaining of them to punishment or due destruction. This ordination in respect of the diverse consideration thereof may be distinguished, and so it is either simple or comparative. The simple ordination is that whereby this man— suppose Peter or John—is ordained to punishment. And this ordination is of the most just will of God, yet not without respect of original and actual sins. For as men are actually damned for sin, so God has decreed to damn them for the same sin. Yet notwithstanding sin is not the cause of the decree of reprobation, but in regard of order it goes before in God's foreknowledge, not that former, but this latter act. The ordination which stands in comparison is that whereby one man and not another, and this man rather than that being in the like condition, is ordained to punishment. This serves to show the liberty of God's will in the dispensation of supernatural benefits. For in that God chooses this man and not that, it declares the liberty and very great perfection of God. And therefore under the name of a householder, he challenges the same to Himself, when He says: "May I not do with My own what I list?" (Matt. 20:15). And verily though God destroy and condemn all those whom He does
forsake, yet should He not be unjust. For we ourselves in the daily killing and slaughtering of beasts will not be counted unjust, neither indeed are we; and yet in comparison of God we are not so much worth as a fly is in respect of us. If it be lawful for you to receive in or to thrust out any out of your house, because you will, it were a point of desperate boldness to take the same right from God in His house.
The cause of this comparative ordination is the sole will of God, yea, even without respect of any sin at all. So Augustine: "God delivers no man but of His free mercy, and condemns no man but most righteously. Now why He delivers this man rather than that, let Him search; who can dive into the great depth of His judgments?" Again,
"Why is it thus to this man, and otherwise to this? O man, who are you that you dare dispute with God?" And Gregory: "Let no man desire to search wherefore one should be elected when another is rejected—because His judgments are unsearchable, and His ways past finding out." In this second act of reprobation, there be two degrees: a just desertion or forsaking, and damnation for sin. So Fulgentius: "In such," says he, "God begins His judgment by forsaking and ends it in tormenting."41 Divine desertion is twofold.
The first is that whereby God does forsake man only in regard of His assistance and strengthening, by omitting the confirmation of the creature and by not conferring the second grace whereby the first might be made effectual to resist temptations and to persevere in goodness. This is the desertion of trial (desertion exploraticnis) and may happen to them who have not themselves as yet forsaken God.
For it was in the first man, Adam, who received of God power to do that which he would, but not will to do that which he could. So Augustine: "He received," says he, "power if he willed; but he had not will answerable to his power, for if he had, he should have persevered." Again, "He was able also to persevere, if he would; and in that he would not it proceeded of free will which then was so free