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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04827	Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.; De redemptione generis humani. English	Kimedoncius, Jacobus, d. 1596.; Ince, Hugh, b. 1554 or 5.	1598 (1598)	STC 14960; ESTC S108025	345,675	422

whereof heareafter we wil speake and it is another whether the firmenes of election serue to desperation rather than consolation Then this being now granted albeit it ought not to bee granted that Gods will is vncertaine vnto vs concerning our saluation is thy will concerning thy selfe certaine vnto thee De praedest sanct cap. 9. He that seemeth to stand let him take heed least hee fall Therefore seeing both Gods will and thyne owne that is thyne endeuor and perseuerance as from thy selfe as vncertayne why doth not man commit his faith hope and charity vnto the stronger rather than to the weaker And let these things bee spoken against the obiections of the first sort that is the consequences of humane reason CHAP. XXII Answeres to some places of scripture vsually obiected against the certainety of Predestination BVt they that make the grace of election common to all and will haue it made frustrate of many afterwards through vnthankefulnes for the most part obiect these places out of the sacred Scriptures First The Pharises and lawyers are sated to reiect the counsell of God against themselues The first place obiected is Luke 7. ver 30. Hub. thes 784. therefore they made frustrate vnto themselues election which was common to them and others I answere By the counsell of God in that place is not meant election or the ordination of the Pharisees to eternall life For if they had been ordayned thereto doubtles they had beleeued Acts 13.48 But the will of God reuealed by the ministery of Iohn Baptist is noted that such as desire to bee saued and to flee from the wrath to come should be baptized with the baptisme of repentance and beleeue in him that was to come after him that is in Christ Iesu Therefore this the Euangelist meaneth that the people and the Publicanes obeyed the doctrine of Iohn to saluation and that the Pharisees and Scribes did not obey to their great harme indeuoring to establish their owne righteousnes Acts 20. After this maner Paul to expresse his faithfulnes in his ministery which he had receiued to testify the Gospell of the grace of God saith that he eschewed nothing to the intent he might declare to the Ephesians all the counsell of God that is faith and conuersion as the text there sheweth Obiection 2 2. Obiection They to whom some of the epistles of the Apostles were written were Saincts and elect yet in them many 1. Thess 1. 1. Pet. 1. fell away from the faith and perished Therefore some elect doe perish Answere Vnto the Maior is answered that they were Saints and elect but not all because many are hypocrites in the assembly of the visible church Therefore the argument consisteth of pure particulars Further the name of the Elect is not vsed after one sort in the Scriptures Beside the speciall signification whereby such as before ordayned to eternall life are called Elect there is also this vse of the word that generally speaking after the rule of charity and not of faith they are called Elect whosoeuer by outward calling are numbered with the people of God whether in deed they bee already faithfull and sanctified and elect before God or not and according to this general signification we graunt the whole argument Obiection 3 3. Obiection of the booke of life is somewhat harder Psalm 69. Exod. 32. when Dauid saith Let them be blotted out of the booke of the liuing and not be written with the iust As also Moses intreating for the people praied Either forgiue their sinnes or if not blot me I praie thee out of the booke that thou hast written The booke of life To whom the Lorde answered Him that sinneth against me will I blot out of the booke of life Therefore some written in the booke of life may be thence blotted out and consequently some predestinate to life doe perish because the predestination of Saints and the booke of life are all one at the least in substance How predestination and the booke of life differ albeit they somewhat differ in reason For predestination is the very ordination of the Saintes to eternall life But the booke of life metaphorically is nothing else than the knowledge in the minde of God of them that be predestinate as Tho. in 4 cap. ad Phillip and others expound Answere I answere Augustine handling that place of the Psalme answereth this doubt after this sort that who so be in very deede written in the booke of life not one of them is blotted out How a man is blotted out of the booke of life but blotting out pertayneth to them onely that not in very deede but onely in their owne and other mens opinions are written therin and that such are said to be blotted out when it is manifest in this world or that which is to come that they were not in the number of the predestinate Some men make a distinction thus The booke of life taken two wayes that the booke of life is taken two maner of waies either for the catalogue of the elect vnto eternall life or els for the catalogue of them that professe the saith of Christ and are counted among the members of the Church whereof many doubtles are blotted out So Ezechiel 13. it is said of the false prophets They shall not be in the assembly of my people and shall not be written in the writing that is in the booke of the house of Israel He meaneth that albeit false prophets would seeme to bee the people and Church of God yea the piller thereof they should be so farre from beeing reckoned in that degree as that they should be accounted altogether strangers from Gods people The matter commeth all to one point Augustine confirmeth the said exposition partly by that that followeth in the words of Dauid and let them not he written with the righteous from whence he gathereth that such men as touching Gods iudgement were not yet written in the booke of the liuing partly by other places of Scripture concerning the booke of life as that which the spirit of God saith in the Apocal. Apoc. 13. 20. vers 15. 21.27 Act. 1. That they all shall worship the beast whose names are not written in the booke of life Therefore saith Augustine they shall not worship that are written Further Dauids prophesie is wholy directed against Iudas the traytor other obstinate enemies of Christ strangers from the grace of election reprobates and children of perdition as it is plaine by the interpretation of Paul For thus he saith Israel obtained not that which he sought for Rom. 11. but the elect haue obtayned it and the rest were hardened as it is written let their table be their snare let their eyes be darkened c. These bee Dauids very words out of this very Psalme which seeing the spirit of God expoundeth of the reprobate Iewes such as pertaine not to election it appeareth that their writing in the

their prince and the children of Israel marking their doore posts with the sacred blood of the Lambe and so escaping so much differeth the world of the vnbeleeuers from the world or people of the faithfull that with their king the prince of darknes the deuill they may sooner be drowned in the bottome of hell than that the redemption by Christ that true Lambe of God should do them any good at all Esay 43.3 Also as the redeemer of Israel tooke his seruant Iacob and the seede of Abraham and brought them out of Babel into the land of the forefathers giuing the Egyptians the Ethiopians and other wicked people as it were the price for the redemption of the people of God Ier. 30. v. 11.23 so the Lord is with his Church to saue it while the storme abideth still vpon the head of the vngodly The brasen serpent Num 21. Againe in the desert the brasen Serpent lifted vp by Moses at the commandement of God was the onely remedie against the fierie serpents that whosoeuer should looke vpon it should not die but liue and that not for the thing seene but for God the sauiour of all whose word did heale as the Wiseman saith Sap. 16.7 As therefore they that were stung of Serpents then did not liue vnles they looked vpon the signe of health so the crosse of Christ is redemption and life to such as beleeue in him but not to vnbeleeuers And this is it that Christ auoucheth of himselfe Ioh. 3. As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Moreouer Exod ●1 The 〈…〉 in the yeare of Iubilie among the Iewes there was a general freedome of all seruants in the yeare of Iubilee as farre forth as the law of libertie gaue leaue to all Hebrewes But as then they that willingly continued in bondage felt not the force of offred libertie so they feele not the efficacie of Christs redemptiō who abide addicted vnto the world Lib. 1. Ep. 1. Ambrose rehearsing this figure saith excellently He that is a true freeman a true Hebrew is wholly Gods all that he hath is libertie hee hath nothing of his who refuseth libertie saying I loue my master his wife and children I will not be free Hitherto tendeth the scape goate The scape goate Leuit. 16. vpon whose head the high Priest euery yeare vsed to lay the curse of all the iniquities of the children of Israel and all their sinnes and trespasses and so sent him out into the wildernes and he bore all the sinnes of the people of Israel If this was a figure of Christ to come and of the attonement that he should make as truly it was we must needes confesse that Christ properly maketh satisfaction for the sins of his people as the goate was properly appointed for the people of God the children of Israel to make an attonement for all their iniquities For this cause also Heb. 2. Heb. 2. he is called mercifull and a faithfull high priest to appease Gods wrath for the sins of the people And in the 13. chapter Cap. 13. the Apostle respecting the whole legall sacrifice saith And Iesus suffered without the gate to sanctifie the people by his blood so that we that are his people may boldly say he hath borne our sinnes in his body vpon the tree and with his stripes wee are healed 1. Pet. 2. Concluding therefore the first ranke of our arguments The summe of all that hath been said and it is worthie to be obserued we affirme beleeue and confesse that the Sauiour promised to the world the Christ of God preached alwaies in the Church by the mouth of all the holy Prophets and Apostles is appointed by the father to be a propitiation through faith in his blood in all and vpon all that beleeue and that this benefite of the restoring and redemption of mankinde albeit it bee proper and peculiar to the Church as touching the efficacie of it yet it is vniuersall altogether in that sense wherein wee beleeue and confesse the holy Church of Christ to bee vniuersall CHAP. VII Of the second order of proofes The first reason drawne from the definition of redemption IN this ranke we will vse reasons drawne from the analogie of faith and first I reason from the definition Iustification belongeth to the beleeuers and not to vnbeleeues But Redemption is the same that Iustification is Therefore Redemption belongeth to beleeuers and not to vnbeleeuers The Assumption is proued out of Paul Ephesians 1. Col. 1. where he defineth redemption to be remission of sinnes In another place to wit Rom. 4. he will haue the iustification of a man before God to consist in the forgiuenes of sinnes alleaging that of the Psalme Psal 32. Blessed are they whose iniquities are forgiuen and whose sinnes are couered The Maior or first proposition is the doctrine of the Apostle largely handled and proued Rom. 3 4 and 5. chapters and Gal. 2. and 3. chapters to wit that man is iustified by faith in Christ Iesus To which doctrine nothing is more contrary than to imagine iustification to be so generall and largely spreading as condemnation is generall in all and vpon all men simply Thouching the words Ro. 5. we haue answered before least any should thinke that they may be obiected to maintaine so generall a iustification Ambroses exposition of all men Rom. 5. which also Ambrose vpon that place openly reiecteth and expoundeth that grace aboundeth vpon all men to the iustification of life as touching the beleeuers of whom there is a certaine proper vniuersalitie subiect to Christ and partaker of his grace no lesse than the vniuersality of mankind draweth from Adam sinne and death The second argument The 2. reason There is no remission of sinnes out of the Church Therefore neither redemption which Paul as I said defineth to be remission of sinnes The Antecedent Augustine proueth saying In 1. Epist Io. tract vlt. Where there is remission of sinnes there is the Church And from thence in the same place hee gathereth against the Donatists who shut vp the Church in a part of Africa that the Church of Christ is scattered through the whole world because remission of sinnes in the new Testament is despersed through all nations beginning at Hierusalem What is the Catholike Church For this is the Catholike Church that is the people of God throughout all nations accounting and reckening all the saints withal that were before the birth of Christ who yet were knit to the same body whereof he is the head while they beleeued in him who was preached of before Cap. 3. de cate Ru●i●bus as the same Augustine writeth in another place Here the same illation is of force If redemption be so vniuersall that as our aduersaries suppose all are truely and vndoubtedly

on the other side the cause of predestination For as Aquinas teacheth well In summo expos ad Rom. if the effects of predestination bee compared among themselues there is no let but one may bee the cause of another that is the precedent of the consequent So vocation by the word Rom. 10. is the cause of faith because faith is by hearing faith is the cause of iustification iustification of good workes and of glorie in a heauenly life Yet notwithstanding the same effects of predestination considered neither seuerally nor ioyntly can bee the beginning of predestination seeing the same thing cannot be the cause and the effect The 4. reason 4. In the whole worke of saluation this especially is regarded that all humane boasting bee excluded that as it is written Let him that reioyceth reioyce in the Lord. For who separateth thee from other What hast thou that thou hast not receiued and if thou hast receiued why dost thou boast as though thou hadst not receiued Which saying S. Cyprian vsed to follow saying We must glorie in nothing because nothing is ours But not all humane boasting should bee excluded vnlesse election which is the beginning and foundation of saluation should depend vpon the free goodwill and purpose of God without respect of any one qualitie As for example if God should be said to offer like grace vnto all Marke this well and to call al and it should be beleeued to consist in the will of man to obey his calling then surely the obedient person seuereth himselfe from the disobedient and the faithfull man from the vngodly neither can it bee said vnto him Why doest thou boast who hath separated thee what hast thou that thou hast not receiued For a proud person may say against another my faith my righteousnesse the good vsing of my free-will or any other thing The 5. reason 5. Election should bee weake and very vncertaine and therefore our saluation if it should depend on the purpose of our will For the vnstable will of man bendeth hither and thither like a reede shaken with the winde On the contrary election standeth firme and vnmoueable in the good pleasure purpose and gratious will of God towards vs in Christ Iesu as the Apostle at large sheweth Rom. 8. saying Vnto them that loue God all things worke together for good that is to them that are called of his purpose For whom he foreknew them he predestinated to be made conformable to the image of his sonne And whom he predestinated them he also called iustified and glorified And anone Who shall separate vs from the loue of Christ shall oppression or anguish or persecution or famine or nakednes or the sword Yea in all these things we are more then conquerors through him that loued vs. I am perswaded that neither death nor life nor any other creature is able to separate vs from the loue of God which is in Christ Iesu Therefore seeing we are men let vs not leane vpon our infirmitie but let vs commit our faith hope life and saluation to the stronger rather than to the weaker to God rather than our selues professing as the trueth is that all things depend vpon his purpose 6. Hitherto is to be referred euen the example of our Mediatour himselfe and our head Iesu The 6. reason which Augustine cannot sufficiently commend De predest sanct cap. 15. de bon perseu cap. 24. 1. He was conceaued of the holie Ghost borne of the virgin Mary by a singular conception and generation and without all sinne 2. His humane that is our nature in Christ was vnited with the Diuine in the vnitie of person the word as Augustine speaketh singularly assuming it and extolling it into the only sonne of God so that he that assumed and the thing he assumed is one person in Trinitie Which aduancing of mans nature is so great and so high that he could not aduance it higher as the deitie it selfe could not abase it selfe lower for our sakes than in that it receiued the nature of man with his infirmitie vnto the very death of the crosse But all these things mans nature in Christ singularly receiued that is our nature through none of our merits but of the onely grace of God Therefore we also are predestinated vnto eternall life not through our workes but through the purpose and grace of God predestinating vs. For there is one and the same reason of the head and the members but this is the difference that he alone is predestinate to bee our head we being many are predestinate to bee his members And therefore in the head is the fountaine of grace and from thence according to the measure of euery one he spreadeth abroad himselfe throughout all his members The 7. reason from infants dying 7. All this way whereby wee defend free predestination from the purpose of God is greatly cōfirmed by the example of children by which alone all the force of gainsayers and of those that maintaine mans merits of necessitie is ouerthrowne The argument is this Our little children dying euen in their infancie haue the promise of the kingdome of heauen Therefore they are predestinate vnto the kingdome and that either of workes or of grace not of workes because in so yong yeares workes haue no place nor any foreknowledge surely of workes For the things that neither bee nor shall be cannot be said to be foreknowne vnlesse it bee that they shall not bee Therefore of grace and by consequence the predestination of others also is the like as of the purpose of God and not of workes The shift of the Semipelagians The Pelagians held within these straites knew not how or on what side to escape Yet afterward the Semipelagians deuising a hole to get out by a new kinde of absurditie contended that infants were predestinate to life or to death for the merits they would doe if they had liued This deuise not so craftie as rash and foolish Augustine diligently and very well confuteth both elsewhere and also lib. de bono perseuer cap. 12. 13. Among other things he opposeth the saying of the Apostle Rom. 14. We shall all stand before the tribunal seate of Christ that euery one may render an account according to the things he hath done in his body whether good or euill that is according to the things he hath done in the time that he was in the bodie For otherwise the soule alone doth many things and not by the body or any member of the body pertaining neuerthelesse to punishment or reward And he said hath done he added not or els shall doe Wherevpon also Sap. 4. we reade of the iust man that is by vntimely death withdrawne from the vncertaintie of temptations He was taken away least malice should change his vnderstanding Thus the argument standeth sure from the example of infants that what we cannot denie in them touching the predestination of grace wee