that our Lord and Redeemer our King and high Priest Iesus Christ came into the world Christ was borne in the 42. yere of Augustus Anno mundi 3963. made of the seede of Dauid after the flesh in the 42. yeare of the raigne of Octauius Augustus which was the yeare of the world 3963. after Funccius supputation Yet I am not ignorant that others disagree from that account certaine of the olde Latines and Greekes ascending vp to the 5000. yeare but by a plaine error in account which riseth from the difference betweene the Hebrew copies and the Greeke Septuaginte But to proceede in my purpose the Lord from the time of his comming and appearing in the flesh sustained all his whole life both in bodie and soule the wrath of God against the sinne of all mankinde but specially in his end 1. Pet. 2.24 when he bare our sinnes in his bodie vpon the tree Coloss 2.14 and tooke out of the way the hand-writing of death that was against vs nailing it on the crosse And it is recorded that this was done in the 34. yere of the incarnation of Christ He suffered death in the 18. yere of Tiberius being 34. yeres old or as Epiphanius saith 32. yeres and 74. daies on the 12. day of the Calends of Aprill that is 21. of March and in the 18. of the raigne of Tiberius Caesar Yet Epiphanius contra Alogos haeres 51. will haue all the yeres of Christs presence in the flesh from his birth to his passion which he writeth was done the day before the 13. of the Calends of Aprill to be only 32. and 74. daies differing one yeare from the former opinion And the same man diligently refuteth the naughtie supputation of others who misunderstanding that prophesie of Esai chap. 61 that I may preach the acceptable yeare of the Lord thought that the Lord after he had finished only one yeares ministerie after his baptisme by Iohn suffered death in the full thirtith yeare of his age In which opinion was Seuerus Sulpitius who noteth that our Lord was crucified when the two twinnes Fusius and Rebellius were Consuls And their Consulship fell in the 31. yeare of Christ as Epiphanius witnesteth But now to omit the curious searching out of these things least any should marueile that Christ after so many thousand yeares should bee made manifest at the length vnder Tiberius as it were in the euening of the world Heb. 9. and as the Scripture speaketh in the end of the world to abolish sinne by the offering of himselfe wee must thinke that it happened not so by chance or fortune but by the eternall counsell and prouidence of God Wised 81. 11.17 which as the Wiseman saith reacheth mightily from one ende to another and disposeth all things pleasantly and ordereth all things in number weight and measure Hereupon saith Peter 1. Epist 2. Christs comming into the world after so many thousand yeares was appoynted so from al eternitie in Gods counsell as the Scripture teacheth vs. that the Lambe by whose precious blood we are redeemed was made manifest in the last times for our sakes being foreordained before the foundations of the world were layd And by the witnes of Paul Gal. 4. God sent his sonne made of a woman after the fulnes of time was come And he meaneth the time of the incarnation of the Sonne and of our redemption by him which was before appointed of his heauenly father which thing the similitude vsed in that place doth declare For he had said that the heire being an infant is vnder tutors vnto the time appointed of the father So Ephes 1. he mentioneth the fulnes of times for the restoring of all things by Christ And that we may more certainly vnderstand that this time of the restoring of all things was by God from all eternitie appointed the same was by diuine inspiration plainly foretold by the mouth of the holie Prophets 1. Epist 1. who as Peter teacheth foretold of the grace that should come to vs searching when and at what instant that foreshewing spirit of Christ that was in them should declare the passions that should happen to Christ and the glorie that should follow Vnto whom it was reueiled that not to themselues but vnto vs they should minister those things We haue examples in the prophesie of Iacob Gen. 49. and of the 70. weekes in Daniel chap. 9. And euery where the Prophets when they foretell of the kingdome of Christ haue made mention of the last daies A question Why came he in the old age of the world and not in the beginning after the fall Acts 1.7 But some man may aske why in the old age and almost end of the world hath God sent his sonne to be a Redeemer and not rather straightwaies after the fall of mankinde Although it be not our part curiously to enquire into the counsell of GOD and it is sufficient to answere curious wits as Christ answered his disciples It is not for you to know the time or seasons which the father hath put in his owne power yet there are reasons of some account alleadged by learned men Thom. part 3. quaest 1. art 5. of the redemption or sending of the Sonne of God so long deferred First it was expedient that the greatnes of mans disease and corruption should more and more be felt Foure causes why Christs birth was so long deferred and made manifest not by the examples of one age onely but of many Therefore God left man first in the state of nature that hee might know the strength or infirmitie rather of his nature after when it decaied he receiued the Law which being giuen the disease increased through the fault not of the Law but of nature that so his weakenes being knowne he might crie vnto the Phisition and seeke for the helpe of grace Secondly the Law and the Prophets the figures and legall shadowes and promises of Christ to come ought to haue their course also and the greater the Iudge or Lord is that was to come the longer rew of cryers or heralds ought to go before as the glosse saith vpon that to the Galathians chap. 4. When the fulnes of time came Thirdly it is agreeable to order that that which is vnperfect and naturall should be first and then that which is spirituall 1. Cor. 15. Therefore the states of nature and of the law as being more vnperfect haue well gone before the state of grace and that by a iust distance of time Fourthly that way the godly were exercised in faith and in the expectation of the redemption to come which when they had beheld a farre off through faith they dyed not obtaining the promises as farre foorth as the exhibiting of the Messiah did not fall out in their times Hereupon the author to the Hebrewes setteth out their faith and long sufferance with notable praises and propoundeth them vnto vs for imitation Heb.
all mans nature both as touching the offence and also the guiltines of the offence he paying a price for vs but also from the proper sinnes of euery one of vs who communicate with his passion through faith charitie and the sacrament of faith part 3. q. 52. art 5. Reasons against the old fathers being in Limbo or Hell But the holy fathers as the same Thomas confesseth in old time while they liued were freed from the guiltines of the punishment of actuall sinnes through faith in Christ Therefore by the same faith they were also freed from the guiltines of the punishment of originall sinne of necessitie or els if they were detained in hell being excluded from glorie and suffered the punishment of losse as they speake for originall sin it must be alike confessed also that they were punished with the paine of sense for their actuall sinnes Further Who reueiled vnto them that originall sinne in hell is punished only with the paine of losse and not of sense that is to say with the exclusion onely from the life of glorie without feeling of any sorrow Beside this we reade Luk. 16. that poore Lazarus was caried by Angels into Abrahās bosome where he had ioy and that the rich man in hell lifting vp his eyes saw Lazarus a farre off and also that Abraham said Betweene vs and you there is a great gulfe firmely set It is absurd as Augustine noteth ad Euod Epist 99. that only two Abraham and Lazarus were then in that memorable bosome of rest If saith he there were more then two there who dare say that the Patriarches and Prophets were not there From hence thus I reason The Patriarches and Prophets and the rest that were righteous in old time were receiued into Abrahams bosome therfore not into hell The consequence is proued because hell in the Scripture is no where taken in good part But that bosome of Abraham is vsed in good part as the habitation of a memorable and certaine secret rest Therefore we must not beleeue that that bosome was some part of hell This reason is wholly Augustines vnto Euodius And the same he proueth by the words of our highest teacher saying that Abraham said Between vs and you there is set a great gulfe wherof sufficiently appeareth saith Augustine that the bosome of so great felicitie is not any part or member as it were of hell He addeth also this proofe If the Scripture saith he had said that Christ being dead came into that bosome of Abraham not naming hell and the sorowes thereof no man durst haue affirmed that therefore he descended into hell Now let the reader consider The Schoolemens fained deuises of foure hels whether these reasons drawne by Augustine out of the Scripture deserue more credite then the trifling words of the Schoolmen who haue deuised foure hels that is the hell of the damned Purgatorie and the two Limboes one for Infants the other where the holie fathers were before Christ which last they make a part of hell contrary to the reasons brought out of Augustine Hereunto may bee added that a man may see the deuisers of Limbus patrum to be much troubled in assigning the deliuerance of the godly soules out of that prison For sometime they attribute it to the passion of Christ whereby he loosed the guiltines of the punishment of originall sinne wherein the fathers as they thinke were detained in hell and opened the gate of the kingdome of heauen Sometime they teach that it was needful for the soule of Christ to descend into the hell of the fathers that it might absolue there all the Saints who were bound with originall sinne where they almost make Christs descension penall vnto him as Aquinas part 3. quaest 52. art 1. teacheth that it was meete for Christ to descend into hell because he came to beare our punishment and that was saith he not onely the death of the bodie Bonau dist 22. quaest 6. lib. 3. Gabr. ead q. artic 3. Thom. part 3. q. 52. 57. but also descension in hell Sometime againe they decree masterlike that albeit those soules were made blessed in Christs descension and so heauen was straightway set open vnto thē as touching the reward of blisse yet it was not open as touching the place till Christ ascending into heauen took them together with him But why dissent they from the old writers whose opinion they would seeme to follow for Hierome as wee cited would haue heauen onely shut vp A doubt propounded to the schoolmen to be resolued till Christ with the theefe vnlocked the gates of paradise Further if they would seeme very skilfull in heauenly secrets let them shew vs where then did the soules of the Saints abide all that space of 40. daies betweene the resurrection and ascension of the Lord For being loosed from the band of original sinne wherewith they were tied in hell they could not bee detained there any longer but with their iniurie and the iniurie of Christs blood through whom libertie to enter into the Sanctuarie was obtained and yet as they wil haue it they were not in heauen Where then wandred they The same may bee obiected of the soules of the godly as many as slept in the said space of 40. dayes CHAP. IX Of the impulsiue cause of mans redemption BVt to speake of other things this also commeth to be considered for what cause the Sonne of God our Lord Iesus Christ tooke vpon him the redemption of man But the question now is not of the finall cause whereof wee will speake something in the next chapter but of the impulsiue cause as they call it that is to say what moued him that he being the workman and Lord would for his works sake Two causes moued Christ to redeeme vs 1. His loue to vs. 2. His obediēce to his father taking vpon him the nature of it humble himselfe vnto the most base and shamefull death of the crosse for vs and our saluation The answere is readie and plaine that it was done of our Sauiour to shew his loue towards vs and his willing obedience towards his father Of the loue of the Sonne towards vs in the whole worke of his humiliation Paul speaketh both elsewhere Of the first and also to the Phil. 2. where he exhorteth to the loue of our neighbour that no man should seeke his owne but the things of others and confirmeth his exhortation by the example of Christ commanding that the same affection be in vs which was in Christ Iesu who when hee was in the forme of God abased himselfe for our sake of his meere loue towards vs as the Apostle there exhorteth vs to follow him Of the second And of his obedience towards his father Christ himselfe witnesseth Ioh. 5. I seeke not my will but his that sent me euen the fathers And more cleerely chap. 6. I came downe from heauen to doe not my will but the fathers will who
I answere The answer twofold They do not plainly proue by this testimonie the thing that they would though this were granted as we with Augustine doe willingly graunt it that those many ought to be taken for all For the answere is twofold First Augustine very often entreating of these words constantly expoundeth that all are iustified in Christ not that all are meant to bee iustified by Christ who are borne sinners of Adam but because all who are iustified cannot otherwise bee iustified than by him euen as all who die doe die in Adam August de nat grat cap. 40. Augustine contra Iulianum lib. 6. cap. 12. De peccatorum meritis lib. 1. cap. 28. Epist 57. In Enchir. cap. 51. Further in that hee saith all and all it appertaineth vnto the multitude of both parts and so there is a iustification of all through Christ to wit of all those who belong vnto Christs posteritie by spirituall regeneration This exposition Hierome approueth in Comment and among the Schoolemen Thomas Aquinas Exposit ad Romanos Hierome Thomas Aq. Whom if the disputers at Tubinge little regard let them beware least they reproue their friend and Colledge Heerbrand of a false exposition For so he Disput de iustific thes 148. expounding the antithesis of the first and second Adam saith Both haue merited something for their owne All taken not generally but for the multitude of both sides that is of Adam and Christ Adam sinne and death for such as are borne of him Christ righteousnes and life for those that beleeue in him And the grace of Christ hath abounded aboue sinne because Christ hath obtained for vs the forgiuenes not of one sin onely but of all together as the words of the Apostle testifie These things he godly and soundly But it is most false and farre from the minde of Paul that to whomsoeuer sinne is ascribed to them also righteousnesse should be imputed by the Apostle For the Apostle speaketh expressely not of any righteousnesse which afterward againe may be made ineffectuall and that such as haue obtained it may neuerthelesse after bee damned foreuer but he entreateth of that righteousnes which whosoeuer haue shal raigne for euer For he saith If by one offence death raigned through one much more they that receiue that exceeding grace and gift of righteousnes shall raigne in life through one Wherevpon also he calleth it the iustification of life But not all as many as died in Adam shall raigne in an heauenly life Ergo neither all simply do receiue the gift of righteousnes through Christ This Hierome weighed saying When he saith all are iustified he speaketh not generally but meaneth the multitude of each side Otherwise if all men be found iustified in Christ as in Adam they are condemned there shall be none beside to be punished Obiection But thou wilt say if more perished in Adam than are saued in Christ his grace shall be weaker than Adams sinne which is against the Apostle in that comparison Answere I denie the consequence because the greatnes and the power of grace aboue sinne ought not to bee esteemed according to the multitude of those that are cōdemned in Adam and of those that are iustified and glorified in Christ for so grace should be equall onely and nothing at all stronger then sinne yea euen if they should be made righteous in Christ as many as are borne sinners in Adam But now the grace of the Sauiour is infinitly mightier then the sin of the first man and can doe so much more as God can doe more then man But in these things consisteth that largenes of grace aboue sinne Sinne brought forth death Grace righteousnes and life for it is easier to destroy and condemne innumerable How grace aboundeth aboue sinne then to quicken and saue one seeing no not all men gathered in one could effect this but the other the offence of Adam onely could bring to passe In Adam all of vs are wrapped vnto condemnation by one only offence but Christ doth deliuer his not only from that one originall sinne but also from all actuall sinnes Neither is there any righteousnes beside Christ as there bee some sinnes beside the sinne of Adam Augustine saith August de peccat merit lib. 1. cap. 15. And how mightie is this gift which innumerable sinnes cannot withstand And this the Apostle specially respecteth commending the abundance of grace aboue sinne For he saith Not as the offence so is also the free gift of God for guiltines entered in vpon one offence vnto condemnation but the gift that God bestoweth is giuen vpon many offences to iustification And after another maner declaring the abundance of grace he straightway addeth For if by one offence death raigned through one much more they who receiue that exceeding grace gift of righteousnes shal raigne in life by one Iesus Christ As if he should say if sinne be so effectuall to death how much more grace to life nay to a kingdome in an heauenly life Which comparison truly is weakned and grace is now ouercome of sinne if it bee a certaine thing that they also haue receiued that exceeding grace and gift of righteousnes who shall be with the deuils for euer tormented In these things therefore the largenes of the grace of Christ and his dominion is properly seene and not in the comparison according to number of those who perish and who are saued To these it may bee added that it falleth out not through the penurie of redemption or some insufficiencie of grace and obediēce of Christ that many are not saued but through their owne vnbeleefe For the effusion of that righteous blood as before we related out of Leo is so rich in price that if the whole number of captiues would beleeue in Christ no chaines of Sathan could hold them The 2. place of the aduersarie out of 1. Cor. 15 21 22. A like place is brought out of 1. Corin. 15.21.22 By man came death and by man came the resurrection of the dead because as in Adam all die so in Christ all shall bee made aliue Therefore all none excepted are redeemed and once saued by the death of Christ I answere that this argument is easily dissolued and hath not so much as a shew of truth because Paul doth not speak of that quickening which is alreadie made in the crosse of Christ but of that which shall be at the last day And that quickening is meant according to sound interpreters either of the common resurrection of some to life and of others to condemnation or els which is better liked of of the blessednes and glorie of the godly If the first sense be allowed no argument can thence bee drawne for the vniuersall redemption and saluation of all men If the later it is certaine that that quickening shall not bee of all men simply but of all the elect onely August ep 28. Augustine vnderstandeth quickening in that
onely who should beleeue in him and repent For that cause he saith And he shall beare the sinnes of many Luther also vpon that saying Luther in Is 53. My righteous seruant by the knowledge of himselfe c. defineth Christian righteousnes to be nothing els than to know Christ and this onely to be the way of our deliuerance from death and sinnes and that this knowledge doth free vs and that there is no other comfort Therefore it is an error to claime for al men simply freedome from sinne and death The same thing plainly appeareth by the forme of the new couenant Ier. 31. and Heb. 8. Behold the daies shal come The 3. place Ierem. 31. saith the Lord when I will make a new couenaÌ„t with the house of Israel and with the house of Iuda not according to the couenant that I made with their fathers when I brought them out of the land of Aegypt but this is the couenant which I will strike with the house of Israel after those daies saith the Lord I will put my lawes in their minde and in their heart will I write them and I will bee their God and they shall be my people Neither shall euery one teach his neighbour saying know the Lord for al shal know me from the least to the greatest among them and I will be merciful to their iniquities and will remember their sinnes no more Hence wee see that remission of sinnes which is wrought by the death of the Mediatour is the benefit of the new couenant Whereupon it followeth The benefits of the couenant belong to the sonnes of the couenant that it appertaineth to the sonnes onely of the couenant But how that all are not the sonnes of the couenant first from hence it is plaine that these promises I will put my lawes in their mindes I will bee their God and they shall be my people they shall all know me agree not simply vnto all men Then because it is flatly sayd that this couenant is made with the house of Israel and with the house of Iuda which thing must be vnderstood of the Church of the Iewes and Gentiles that true Iuda and Israel whereof the Apostle also speaketh Gal. 3. Ye are all one in Christ Iesu and because ye are Christs ye are Abrahams seede and heires by promise Ier. 23. 33. The 4. place The like promise we haue Iere. 23. and 33. Behold the daies shall come saith the Lord that I will raise vp to Dauid a righteous branch and a king shall raigne in whose daies Israel shal be saued and Iuda shall dwell boldly We see here also the redemption of the Messiah peculiarly attributed to his people because Luk. 1. as the Angell Gabriel testifieth he raigneth ouer the house of Iacob that is the Church and of his raigne and his peace there shall be no end Euery where also in the Prophets when they foretell of the comming of the Redeemer and of saluation to be wrought by him the word of promise is peculiarly directed vnto the Church vnder the name of Sion Zach. 2. The 5. place as Zachar. 2. Reioyce and be glad O daughter Sion for I will come and dwell in the midst of thee saith the Lord and many nations shall be gathered together in that day and they shall be my people and I will dwell in the midst of thee and the Lord shall possesse Iuda his portion in the holy land and shall choose as yet Ierusalem That this must bee vnderstoode of the Church collected from euery place the things that we reade 2. Cor. 6. ver 16. and Apoc. 21. vers 2. will not suffer vs to doubt at all Zach. 6. The 6. place And in the 9. chapter of the same Prophet it is said Reioyce greatly O daughter Sion shout for ioy O daughter Ierusalem Behold thy king coÌ„meth vnto thee who is iust a Sauiour poore â—iding vpon an asse and he shall speake peace to the Gentiles and his dominion shall be from sea to sea and from the flood to the ends of the earth Ephes 2. For the Catholike Church of Christ is dispersed through the whole world which Christ as Paul witnesseth is our peace and hath made both Iewes and Gentiles one abolishing enmitie through his flesh that he might make one man of two in himselfe and hath reconciled both in one bodie vnto God by his crosse slaying enmitie by it and comming hath preached peace both to them that were farre off and to them that were neere Agreeable to this is the word of promise Esay 62. Esay 62. Behold the Lord proclaimeth vnto the vtmost parts of the earth Tell ye the daughter of Sion Behold thy saluation shall come behold his reward is with him and his worke is before him and they shall call them a holy people the redeemed of the Lord and thou shalt be called a citie sought for and not forsaken What was this citie but the high Ierusalem which is the mother of vs all for it is written Reioyce thou barren that bearest not Gal 4. breake forth and crie thou that trauellest not for the desolate woman hath more children than she that hath an husband After which sort also the citie of God the spirituall Sion and Ierusalem with her sonnes dispersed among all nations is gloriously described in the 87. Psalme And these bee they of whom speaketh this propheticall word here They shall call them a holy people the redeemed of the Lord. Wherefore seeing the prerogatiue of so great dignitie is proper to the sons of the Church and the household of God it is iniuriously extended to those that are without But that we may not go farre it is certaine Acts 10. as Peter sheweth that all the Prophets doe witnesse that whosoeuer beleeueth in him receiueth remission of sinnes through his name And as Paul affirmeth the righteousnesse of God is approued by the testimonie of the Law and the Prophets Rom. 3. the righteousnesse of God I say in all and vpon all that beleeue Col. 1. Now the righteousnesse of God and remission of sinnes is redemption it selfe Colos 1. Wherefore by the one consent of all the Prophets redemption is proper to the beleeuers and nothing at all belongeth to the vnbeleeuers CHAP. VI. The same thing is proued by some types of the old Testament I Will onely annexe certaine typicall or shadowed things of the old Testament wherein now long agoe the very same thing hath been declared The redemption of Israel out of Egypt and Babel And first it is manifest enough that the redemption of the people of Israel out of Egypt and after out of the captiuitie of Babel were as certaine shadowes and figures of this true redemption and grace gotten by Christ as here and there wee may see in the Prophets Tuitiens hath this similitude vpon Ioh. 17. Therefore looke how much difference there is betweene the Egyptians perishing with
vndertake the charge of them The first taught them the worship of the gods and kingly instructions The second aduised theÌ„ to affect fauour the trueth in their whole life The third that they would not be ouercome with any desire but accustome themselues to liue like freemen in very deed kings ruling themselues aboue al things not seruing any desires The fourth made theÌ„ stoute least through feare they should commit any thing not beseeming their dignitie and become seruants This instructioÌ„ of one that should be a Prince florished amoÌ„g the Persians And surely they rightly iudged that he ought to be trained vp in the precepts of wisedome that is of religion and of the kingdome but that being ignorant of Gods trueth they imbraced a false religion through the magical instruction of Zoroaster An instruction not vnlike albeit euery way farre better as being taken out of the cleerest fountaines of heauenly wisedome hath happened vnto your Highnesse most gracious Prince Neither haue the praiers of Salomon been wanting both of your Highnesse which from your childhood hauing taken delight in the knowledge of profitable and good things hath beene earnest in dayly prayers with God and is vncessantly instant desiring to be indued by him with an vnderstanding heart and also of all good men who publikely and priuately haue most regarded that thing and not without cause And how much hath been effected thereby manifest experiments doe testifie and such as shall be with thankefull hearts made knowne to posteritie to the honour of God First because that noble Prince and Lord the Lord Iohn Casimire Tutor and a second parent as it were to your Highnes being lately taken out of this life your flourishing age and already ripe to gouernment and your iudgement riper than your age most excellent Frederike haue afforded vs a refuge and solace in so hard a case Then because after you had taken vpon you the gouernment of most large Dominions wee â—oyfully haue seene such trials of your great vertue and such foundations haue beene layd of good gouernment although in a lamentable and wicked time that it hath lifted vp the mindes of all men vnto a singular good expectation Goe on forwarde therefore in this minde and vertue most noble prince Elector be strong in the Lord and in his mightie power remember the Lordes exhortation in old time to Ioshua I will bee with thee as I was with Moses I will not leaue thee nor forsake thee Be of good comfort that thou mayest doe according to the Law Let not the booke of the Lawe depart from thy mouth Then thou shalt deale wisely and prosperously in all things In like maner also the holy man Dauid as we read diligently exhorted his sonne Salomon 1. Kings 2. when being as yet a child hee was now consecrated to raigne The Lorde God who taketh away Dan. 2. and appointeth Princes and from whom commeth wisedome and fortitude endue your highnes more and more with vertue from aboue But most noble prince Elector and gracious Lorde seeing these foure bookes of the Redemption of mankinde and Gods Predestination being written by me a yeere agoe should nowe come abroad vnder the authoritie of your gouernment I thought that this my duety should be acceptable to your Highnes if I should intitle and offer them most humbly vnto you and that in respect of that thankefulnesse whereunto I am many wayes bound to your Highnes I know well inough that I am not able this way to make a full recompence yet freely to professe the same is the propertie of a thankefull person Further because in these and the like Ecclesiasticall controuersies that arise from restles wits it is meete that Princes especially should haue the knowledge and custodie of the trueth to the intent that malicious detractors and deprauers may doe the lesse hurt to Christian religion At this day we are slandered of malicious men with a new crime that is fained against vs as though wee should deny that Christ died for al men An impudent reproach For according to the Scriptures we also confesse the same but we denie that thereupon it followeth that all mankinde without exceptioÌ„ of any one are by the death of Christ indeed iustified saued and restored into the bosome of grace hauing receiued the pardon of their sinnes whether they beleeue or no. This is a deuise of man and therefore to be refused if wee will retaine the consent of the Prophets and Apostles Acts 10. Ioh. 3. to wit that euery one that beleeueth in Christ Iesu receiueth remission of sinnes through his name the wrath of God abiding vpon the vnbeleeuers Now the doctrine of Predestination according to which God saueth in mercie some of the damnable lumpe of mankind and in iustice punisheth others for their sinnes being in the same lumpe vtterly forsaken is of it selfe plaine if we desire rather to follow the direction of Gods spirit than the consequences of foolish reason But reason being troubled with the depth of Gods grace and his iudgement leaueth here nothing vnassayd as we may see by the example of the Pelagians old and newe the first Augustine of old time soundly confuted and Luther the latter De ser arb alibi Therefore let those men that would be counted Lutherans looke to it how they doe agree in iudgement both against Luther the truth it selfe also with the Pelagians But I make an end praying God that vnder your Highnes the studies of peace learning and pietie may alwayes florish Amen At Heidelberge the 12. of March 1592. Your Highnesse most humbly bounden IACOBVS KIMEDONCIVS D. A table of certaine places of Scripture expounded in these Bookes GEn. 3. The seede of the woman c. 100 I will put enmitie c. 101 Gen. 12. 22. In thy seede shall all nations c. 105.201 Leuit. 16. Of the Scape Goate 107 Deut. 7. God hath chosen thee to be a people 283 Esay 53. He hath laid the iniquities of vs all c. 103. 202 Esay 62. Tell the daughter of Sion 205 Ierem. 23. In his dayes Israel shall be saued 204 Ierem. 31. I will make a couenant with the house of Israel c. 203 Ezech. 18. I will not the death of a sinner c. 335 Osea 13. Thy destruction is of thy selfe 334 Zach. 2. Reioyce O daughter Sion 204 Zach. 3. I will take away the iniquitie of that land 105 Zach. 9. Thy king commeth vnto thee 204 Psalm 2. I will giue thee the heathen for c. 106 Wisd 1. God made not death 334 Ecclesiasticus 33. As one day excelleth another 285 Matth. 1. He shall saue his people 180 Matth. 7. I neuer knew you 210 Matth. 18. Of these little ones that beleeue in me 166 The parable of the debter 126 Matth. 26. Which is shed for many 181 Luk. 1. He hath redeemed his people 182 Luk. 2. I tell you of great ioy 183 A light to lighten the
restraint is it to be taken as oft as it is read in our writers that Christ suffered not for all to wit in respect of the effect of his passion which belongeth to such as are to bee saued and not to them that shall be damned to the faithfull and not to Infidels And so Beza also declareth himself Colloq Mompelg pa. 217. And there is nothing in him which is not in so many words and in the same sense written by the old writers Neither are cauillers to be regarded which say what need is there to say Huberus thes 1154. that Christ is a price sufficient for the whole world why bewitch ye men with these termes I answere this is no bewitching but the ancient and right explication of this controuersie against them that loue to bewitch the world with new opinions Huber comp thes 5. 6. But say they the word sufficiently taken in that signification wherein sacred antiquitie tooke it we refuse not but rather approue it But our Caluinists say they deuising a wrong and doubtfull signification of the word doe deceiue the simpler sort For this they meane that Christs death is so mightie that if he would helpe all men by the same he could easily doe it thes 1152. But if they would vse the word of sufficiencie in another signification as when we say against the Papists that the death of Christ is sufficient for al men that is needeth no helpe of mans works to redeeme vs or els also in this sense when we say that Christs death is sufficient for all whether men beleeue and be saued or beleeue not and perish yet that Christ hath satisfied for al we would not refuse the vse of this terme in such a signification But I thinke it is plaine enough by the things which are recited before how antiquitie hath vsed those termes of sufficiencie and efficiencie neither that wee change any thing in the sense or deceiue any by doubtfull signification In the meane while the thing it selfe proueth that the simpler sort are here beguiled by our aduersarie who when hee would seeme to allow the terme of sufficiencie in that sense wherein antiquitie accepted it yet he deuiseth of his own head significations altogether vnknowne vnto antiquitie in his propounded opposition otherwise we defend also against the Papists that the merit of Christ needeth no helpe of mans workes neither deny we that he hath satisfied for al whether they bee saued or perish to wit as touching the sufficiencie and greatnes of the price so mighty and rich for redemption that if the vniuersalitie of captiues would beleeue in him the bands of the deuill should hold back none CHAP. XII Another maner of vniuersall redemption THis also we affirme that albeit not all All taken for all that bee Christs and of his Church as many as are borne of Adam are by the death of Christ effectually borne againe redeemed and iustified rightly neuerthelesse it may be said that Christ died for all euen in respect of the effect of his death iustification regeneration and such like benefits not that they redound to all and euery man but to all who are Christs as the Apostle saith If God be for vs Rom. 8. who can be against vs who also spared not his owne sonne but gaue him for vs all Who be those all in whose mouth that saying is and faith in their hearts If God be for vs who can be against vs Truly they whom he foreknew and predestinated whom he also calleth iustifieth glorifieth the elect of God whose is saluation and eternall life whom no creature can separate from the loue of God in Christ as there it is said Who shall lay any crimes against the elect of God The author of the bookes de vocat gentium a man surely very learned and eloquent Prosper Aq. whether he were Ambrose or rather Prosper of Aquitaine lib. 1. cap. 3. writeth notably in this sort Therefore saith he the people of God haue their fulnes and albeit a great part of men either reiect or neglect the grace of the Sauiour yet in the elect and soreknowne which are seuered from the generalitie of all there is a certaine speciall vniuersalitie that out of the whole world the whole world seemeth to bee set at libertie and out of all men all men seeme to be receiued Where let vs note a doubt A three-fold vniuersalitie nay a three-fold vniuersalitie namely the generalitie of all men then the generalitie of the elect who are saued and on the other side the vniuersalitie of the reprobates who perish Of these as well elect as reprobates as the same author well obserueth the diuine stile doth so order his speech Lib. 2. cap. 1. that both those things which are spoken of one part of men seeme to appertaine to all and also whereas there bee some who perish and some who are saued yet neither part is without the name of all men the portion of rebels bearing the losse of their saluation and the dignitie of the faithfull obtaining the account of fulnes But the matter shall bee made more cleere by examples When the Lord saith Ioh. 12. When I shall be lifted vp from the earth All taken for all the elect only I will draw all things or after another reading all men vnto me doth not the conuersion of all men seeme to be promised and yet many thousands to this day do serue the deuill and the world But rightly wee vnderstand with Augustine Aug. tract 53. all that is all men predestinate to saluation of all whom none shall perish So that which is written in the Prophets Esay 54.13 Esay 31.34 Ioh. 6. All shall be taught of God and all shall know me from the least vnto the greatest are alike true of the men of Gods kingdome according to the limitation of Augustine Athanasius Tract 26. See also Athanasius of these three sayings now alleaged in Euang. de pass cruce Domini What when it is said Esay 65. All flesh shall come into my sight and worship in Ierusalem saith the Lord. Or els that Ioel. 2. And in the last daies it shall come to passe that I will powre out of my spirit vpon all flesh Or this The Lord vpholdeth all that fall Psal 145.14 and lifteth vp all that are bowed downe Are not these so vttered as though no man were seuered from this gift of God Of this sort are these sayings also Vntill wee all grow into the vnitie of faith Ephes 4. 2. Cor. 5. and knowledge of the Sonne of God vnto a perfect man Old things are passed away behold all things are become new Matth. 26. Drinke ye all of this c. Are these things spoken of the vnbeleeuers also and such as be notoriously wicked Of the vniuersalitie of the vngodly the sacred Scriptures speake in like maner All taken for all the wicked only as
him CHAP. XIII A wicked eye without cause suspecteth God of vniustice Obiection THat obiection now followeth which arising from the rashnes that I may not say the impietie of humaine reason greatly troubleth the mindes of the simple And that is that the wicked eye of mans wit suspecteth God of iniquitie if without any merites of good or euill men he chuse one The reasons of the obiection and refuse another of his meere will for it seemeth vniust in distributions if wee distribute vnequally to them that be equall But men if we set aside the difference of merits are equall Therefore if without difference of merites God doth vnequally distribute chusing one and refusing another it seemeth that there is vnrighteousnes with him Further how shall we defende the righteousnes of God if of his meere will he hath predestinated so many thousands of men not moued with any merite or worke of theirs vnto eternall torments This seemeth vniust cruell and intollerable to iudge of God and herewith so many and great men in so many ages haue been offended and who would not be offended saith Luther De ser arbit Answere to the first reason of the obiection when he had largely answered this very obiection Concerning inequalitie already before I haue answered that it appertaineth to iustice in those things that be distributed of duty that vnequall things be not distributed to them that be equall but not in those things which a man of his owne accord and of fauour distributeth without any iniurie of another As that householder reproued them that murmured Friend I doe thee no wrong take that thine is and goe thy way I will giue to this last as vnto thee May I not doe what I will with mine owne Is thine eye euill because I am good Let them therefore learne to restraine that wicked eye who murmur against God as vniust and an acceptor of persons Obiection But say they it is an vniust thing that in one and the same euill cause one man is deliuered and another punished because it is a iust thing that both be punished Answere Yea both are iust whether the creditor require his debte or forgiue his debter so it be without defrauding any man but it is vniust onely to require that which is not due August epist. 105. Therefore Let vs as Augustine godly aduiseth vs giue thankes to our Sauiour seeing that we see not that rendred vnto vs that we knowe in the damnation of thē that are like vs to haue bin also due vnto vs. Neither let vs be vnthankefull De bono perseuer cap. 8. that our mercifull God according to his good pleasure to the praise of his glorious grace hath freed so many from so deserued destruction that if hee should deliuer none from thence yet he should not be vniust Answer to the second reason Further as for the multitude of such as perish I answere that neither in respect of them is there any vnrighteousnes in God For on whom there is no mercie shewed Enchirid. ad Laur. cap. 99. them God iudgeth he dealeth not vniustly with them And as vndeserued grace is giuen to such as are freed so no other but due punishment is rendred to them that are damned that neither they can boast themselues to bee worthie nor these complaine that they are vnworthie Epist 105. For because the whole lumpe is worthily condemned iustice rendereth due dishonour and grace bestoweth due honour not through the prerogatiue of desert nor by necessitie of destinie nor by rash fortune but through the depth of the riches of the wisedome and knowledge of God De bono perseu cap. 8. epist 106. If therefore Gods goodnes bee vnderstood in forgiuing debt and his equitie in requiring it there is no way iniquitie found in God He commendeth mercie that is set free and he that is punished blameth not iudgement Do praedest grat cap. vlt. I will say somewhat more with Augustine If mankinde that at the first was created of nothing should be borne without the due originall of death and sinne yet the omnipotent creator would for euer condemne some of them to destruction who could say to the Almightie Creator why hast thou done thus For he that freely gaue them their being when they were not had power to appoint to what end they should be Neither could the rest say why should Gods will vary all mens merits being alike because the potter hath power of the clay But now seeing iust punishment is rendered to such as shall be damned and vndeserued grace is bestowed vpon such as bee saued what man forgetting mans condition may discusse the secrets of Gods minde Obiection But some man will say Why will he in the same matter punish me rather then him or free him rather than me Answere I answere that it is in Gods will and not in ours as it is not in their will that bee debters but in his to whom a debt is due that he either requireth Ad Simpl. lib. 1. q. 2. or forgiueth the debt Hereupon Augustine In Adam we all die and we are one lumpe of sin owing punishment to the diuine and high iustice which whether it bee exacted or pardoned there is no vnrighteousnesse And it is an arrogant part in debters to iudge of whom it is to be required and to whom it is to bee remitted It belongeth to God to require it of whom it pleaseth him and to forgiue it to whom it pleaseth him who doth not require that which is not due neither forgiueth that which is none of his The same writer elsewhere Epist 105. Why God doth thus to one man and otherwise to another his waies are vnsearchable and his iudgements past finding out the great depth whereof we ought rather to reuerence than curiously to search out that wee may escape a dangerous downfall Therefore repressing the impudencie of this question let vs say with the Apostle Rom. 11. O the depth of the wisedome and knowledge of God how vnsearchable are his iudgements How the mouthes of wicked men must be stopped about this doctrine and his waies past finding out Also O man who art thou that reasonest with God Doth the pot say to the potter why hast thou made me thus Hath not the potter power ouer the clay Neither let it grieue vs thus to stop the mouthes of exclaimers For if they be not ashamed to gainsay not vs but Paul why should it irke vs to tell them this againe and againe that the Apostle hath said De verbis Apost serm 20. Augustine notably following the Apostle saith Thou man expectest from me an answere and I am a man Therefore let vs both heare him that saith O man who art thou Better is faithfull ignorance than vndiscreet knowledge Seeke for deserts thou shalt finde nothing but punishment O height Peter denieth the theefe beleeueth Marke this notable saying O the depth Seekest