Chapter 34 [XIV.]--The Doctrine of Predestination Not Opposed to the Advantage of Preaching.
But they say that the "definition of predestination is opposed to the advantage of preaching," [3637] --as if, indeed, it were opposed to the preaching of the apostle! Did not that teacher of the heathen so often, in faith and truth, both commend predestination, and not cease to preach the word of God? Because he said, "It is God that worketh in you both to will and to do for His good pleasure," [3638] did he not also exhort that we should both will and do what is pleasing to God? or because he said, "He who hath begun a good work in you shall carry it on even unto the day of Christ Jesus," [3639] did he on that account cease to persuade men to begin and to persevere unto the end? Doubtless, our Lord Himself commanded men to believe, and said, "Believe in God, believe also in me:" [3640] and yet His opinion is not therefore false, nor is His definition idle when He says, "No man cometh unto me"--that is, no man believeth in me--"except it has been given him of my Father." [3641] Nor, again, because this definition is true, is the former precept vain. Why, therefore, do we think the definition of predestination useless to preaching, to precept, to exhortation, to rebuke,--all which things the divine Scripture repeats frequently,--seeing that the same Scripture commends this doctrine?
[3637] In the Letters of Hilary and Prosper.
[3638] Phil. ii. 13.
[3639] Phil. i. 6.
[3640] John xiv. 1.
[3641] John vi. 66.
Chapter 35.--What Predestination is.
Will any man dare to say that God did not foreknow those to whom He would give to believe, or whom He would give to His Son, that of them He should lose none? [3642] And certainly, if He foreknew these things, He as certainly foreknew His own kindnesses, wherewith He condescends to deliver us. This is the predestination of the saints,--nothing else; to wit, the foreknowledge and the preparation of God's kindnesses, whereby they are most certainly delivered, whoever they are that are delivered. But where are the rest left by the righteous divine judgment except in the mass of ruin, where the Tyrians and the Sidonians were left? who, moreover, might have believed if they had seen Christ's wonderful miracles. But since it was not given to them to believe, the means of believing also were denied them. From which fact it appears that some have in their understanding itself a naturally divine gift of intelligence, by which they may be moved to the faith, if they either hear the words or behold the signs congruous to their minds; and yet if, in the higher judgment of God, they are not by the predestination of grace separated from the mass of perdition, neither those very divine words nor deeds are applied to them by which they might believe if they only heard or saw such things. Moreover, in the same mass of ruin the Jews were left, because they could not believe such great and eminent mighty works as were done in their sight. For the gospel has not been silent about the reason why they could not believe, since it says: "But though He had done such great miracles before them, yet they believed not on Him; that the saying of Isaiah the prophet might be fulfilled which he spake, [3643] Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed? And, therefore, they could not believe, because that Isaiah said again, [3644] He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." [3645] Therefore the eyes of the Tyrians and Sidonians were not so blinded nor was their heart so hardened, since they would have believed if they had seen such mighty works, as the Jews saw. But it did not profit them that they were able to believe, because they were not predestinated by Him whose judgments are inscrutable and His ways past finding out. Neither would inability to believe have been a hindrance to them, if they had been so predestinated as that God should illuminate those blind eyes, and should will to take away the stony heart from those hardened ones. But what the Lord said of the Tyrians and Sidonians may perchance be understood in another way: that no one nevertheless comes to Christ unless it were given him, and that it is given to those who are chosen in Him before the foundation of the world, he confesses beyond a doubt who hears the divine utterance, not with the deaf ears of the flesh, but with the ears of the heart; and yet this predestination, which is plainly enough unfolded even by the words of the gospels, did not prevent the Lord's saying as well in respect of the commencement, what I have a little before mentioned, "Believe in God; believe also in me," as in respect of perseverance, "A man ought always to pray, and not to faint." [3646] For they hear these things and do them to whom it is given; but they do them not, whether they hear or do not hear, to whom it is not given. Because, "To you," said He, "it is given to know the mystery of the kingdom of heaven, but to them it is not given." [3647] Of these, the one refers to the mercy, the other to the judgment of Him to whom our soul cries, "I will sing of mercy and judgment unto Thee, O Lord." [3648]
[3642] John xviii. 9.
[3643] Isa. liii. 1.
[3644] Isa. vi. 10.
[3645] John xii. 37 ff.
[3646] Luke xviii. 1.
[3647] Matt. xiii. 11.
[3648] Ps. ci. 1.