not for ours onely to wit who now beleeue but also for the sinnes of the whole world that is of the beleeuers now and of such as shall beleeue hereafter in his name vnto the end of the world As also Christ the high priest of our profession whose words Iohn seemeth to haue followed of purpose in his last most feruent prayer Ioh. 17. prayed his father not onely for the beleeuers then but also for them who afterward should beleeue Tract 110. whom also as wee obserued before out of Augustine he in the same place calleth the world when he saith that the world may beleeue that thou hast sent me And of this very world of beleeuers out of all nations and of all times that is The world of beleeuers is the Church throughout the world of the Church throughout the whole world Augustine expoundeth this very place of Iohn Tract 1. Epist 48. in these words The whole world is set in euill because of the tares which are through the whole world And Christ is the propitiation of our sinnes and not onely of ours but of the whole world because of the wheate which is through the whole world And more fully Tract 87. in Ioh. The vniuersall Church saith he is most commonly called by the name of the world euen as that is God was in Christ reconciling the world to himselfe And that The sonne of man came not to iudge the world but to saue the world And Iohn in his Epistle saith We haue an Aduocate with the father Iesus Christ the iust and he is the propitiation of our sinnes and not of ours onely but of the whole world The whole world therefore is the Church and the world of perdition doth hate the world of redemption These things Augustine Cyrill also vpon Iohn lib. 11. cap. 19. reconciling the words of Christ I pray not for the world with the saying of Iohn writeth after this sort Iohn seemeth to differ from our Sauiour For our Sauiour refuseth here to pray for the world but Iohn affirmeth that he is a propitiation and aduocate not for our sinnes only but for the whole world But S. Iohn because he was a Iew least the Lord should seeme to be an aduocate with his father for the Iewes onely and not also for other Gentiles which being called doe obey necessarily added for the whole world But the Lord Iesus separating his owne from such as are not his saith for them onely who keepe my words and receiue my yoke doe I pray For whose Mediatour and high priest he is to them onely he attributeth worthily the benefit of mediation These things Cyrill In like maner the author of the calling of the Gentiles lib. 2. cap. 1. expoundeth the saying of Iohn no otherwise but of the fulnes of the faithfull whereof there is accounted a certaine speciall vniuersalitie that out of the whole world the whole world seemeth to be deliuered and out of al men all men seeme to be taken and that according to the vse of the Scriptures naming for a part of the earth all the earth and for a part of the world all the whole world and for a part of men all men as plentifully the same man sheweth lib. 1. cap. 3. Further the Church of Smyrna in the Epistle of the life of Polycarpus which Eusebius reciteth speaking of Christ saith Euseb hist. eccl lib. 4. c. 15. that he suffered for the saluation of the whole world of them that are to bee saued Coll. Momp pag. 546. Hereupon againe the great rashnes of Iacob Andreas appeareth who boldly affirmeth that this is most certaine and vndoubted of among all truly godly sincere teachers that the words of Iohn ought to be vnderstood of all men none excepted By these men which I haue produced being without controuersie godlie and sincere teachers of the Church it appeareth that it is most false But Iohn set downe the vniuersall particle of the whole world As though that world of good men had not his vniuersalitie Certainly the same Apostle feared not to say the whole world lieth in euill that is 1. Ioh. 5.19 because of the tares which are through the whole world And in the Gospell after Iohn the Pharisees say Ye see that wee profit nothing Iohn 12.19 behold the world goeth after him Where so old an interpreter as Nonnus the Greeke Paraphrast and Luthers Dutch translation reade with the vniuersall particle the whole world followeth him Shall we say as these men doe that all men none excepted followed Christ What were more foolish So Matth. 8.34 The whole citie went out to meete Christ And Luk. 7.29 The whole people and publicans iustified God The Kings of the whole world were gathered by vncleane spirits to fight Apoc. 16.14 and 13. there The whole earth followed the beast This vsuall kinde of speaking in the Scriptures interpreters commonly doe imitate So Augustine Tract 4. in Ioh. writeth that the whole world is Christian Marke this and the whole world is wicked because through the whole world there be vngodly and through the whole world there be godly The same man in Psal 22. vpon those words In the great Church will I confesse vnto thee the great Church is the whole world and for this whole world that is for the Church dispersed euery where he saith that the blood of Christ was shed and it was wholy redeemed and not onely Aphrica as the Donatists did shut vp the Church in a part of Aphrica I omit others and returne to the examples of the Scripture adding this vnto the former that in Luke 2. it is read that there went out an edict from Augustus Caesar that the whole world should be taxed Seeing here diuers nations being associated through the author tie of the onely Romane Empire haue the name of the whole world what maruell is it that the fulnes of the Gentiles being called vnto the vnitie of the faith and the body of Christ doth obtaine the account of the whole world De vocat gent. lib. 2. cap. 6. For Christian grace is not contented to haue those limits that Rome had but it hath alreadie subdued many people vnto the scepter of the crosse of Christ whom Rome by his weapons brought not vnder subiection Wherfore the vniuersall terme nothing hurteth the exposition before alleadged as neither doth that preiudice it which Huber writeth Thes 135. of an argument from the generall to the speciall or from the speciall to indiuiduaes or singulars Certainly from the generalitie of the faithfull Marke this the argument proceedeth to thee to me that if any man sinneth and beleeueth in Christ there is an attonement purchased for him through faith in the blood of Christ And these things thus farre of the testimonies wherein mention is made of the world in the matter of grace CHAP. VI. Answers vnto the sayings of the Scripture touching the vniuersalitie of the preaching of the
let vs also consider the words that follow for Peter addeth 2. Pet. 2.20 21 22. If they who haue escaped the filthines of the world through the knowledge of the Lord Sauiour Iesu Christ be afterwards againe intangled therein and bee ouercome their last condition is worse then the former and it were better for them not to haue knowne the way of righteousnes then after the knowledge of it to goe backe as the dogge to his vomite Out of these words the aduersarie indeuoureth to collect that many indued with true faith and conuersion and therefore by his death and blood washed and iustified doe perish for euer I answer as afore that here properly the question is not whether some indued with true faith and conuersion doe so fall backe that they perish but this the aduersarie was to proue that the reprobates vniuersally no lesse then the elect and all vnbeleeuers no lesse then the faithful are made partakers of redemption in Christ Which thing cannot bee concluded out of the Apostles words seeing he speaketh not but of them who through the knowledge of Christ had escaped the pollutions of the world which Huber himselfe will haue to bee referred to their faith and conuersion Secondly as touching those who falling rise not againe I denie that such were truly washed in the death and blood of Christ and iustified or were indued with a true and liuely faith in Christ For the contrary hath been aboue shewed out of the doctrine of Peter and other seruants of Christ Neither saith Peter here Peters words expounded It had bin better for them neuer to haue had true faith or els to haue obtained righteousnes then afterward to fall backe from true faith and righteousnes but hee onely saith It had been better not to haue knowne the way of righteousnes then after the knowledge of it to goe backe from the holy doctrine taught them Marke this touching back-sliders And we denie not that many who had cast away corrupt opinions of God and of matters belonging to religion and had imbraced the trueth doe afterward fall away from true doctrine to old or els new errors and by this meanes slide backe from faith that is from the doctrine of faith De fide operib ca. 25. See also in Psal 48 We confesse also that many who as Augustine weigheth this place either by fained promises or externall reformation of maners had forsaken the filthines of the world to wit adulterie fornication vncleannes wantonnes idolatrie witchcraft drunkennes bankettings and the like doe inthrall themselues againe vnto the same liue in all filthines and so runne into a more grieuous iudgement then if they had neuer knowne the way of righteousnes But they who doe after some sort or other auoide the filthines of the world are not straightwaies to bee accounted washed in the blood of Christ and iustified before God For so as many as among the Heathens haue liued honestly or forsaking the filthines of their former life haue begun to be sober shuld be also accounted for men washed and iustified in the blood of Christ Neither be the things which Huber inferreth of any force they had escaped filthines through the knowledge of Christ and are said to haue knowne the way of righteousnes and the holie commandement that is the holy doctrine of the Gospell is said to haue been deliuered vnto them Therefore they had true faith in Christ giuen them As though the faith of Christians were nothing els than the bare knowledge of Christ or of the way of righteousnes and of the holy commandement Obiection Surely the very deuils haue a knowledge of Christ and that greater then men But they are insnared againe therefore they were once set feee and at libertie Answere I graunt in part they were escaped from their former errors and their outward wicked conuersation wherein while they are againe intangled they be polluted a fresh and like dogges eate againe their vomite which they had alreadie cast vp after that sort doubtles as hath been spoken to wit either by fained promise or els truly as Peter saith while laying aside their wonted errors and maners they bee honest for a time 2. Pet. 2.18 not walking any longer in wantonnes lusts drunkennes surfettings bankettings and abominable idolatries or running any longer with prodigall persons vnto the same excesse of riot as Peter saith 1 Pet. 4. But not all in whom there is seene some reformation of maners haue purified mindes through the spirit and faith vnfained with loue voide of dissimulation from a good conscience and a pure heart There be cited also the words of Peter The 6. place 2. Pet. 1. 2. Pet. 1. where he speaketh of him who professeth faith but hath not workes that he is blinde and hath forgotten that he was purged from his old sinnes Therefore false christians and hypocrites who perish at the length were sometime clensed and iustified from their sinnes no lesse then they whose faith by good workes is effectuall and abideth The answere hereunto is the same that was before It must bee vnderstood according to the vsage of the Scriptures The â— expositâ—ons of Peters words 〈…〉 is said to haue been clensed from his olde sinnes Acts 2â— â—6 Augustine which call them Saints iustified and clensed from sinnes as many as are baptized into Christ and ingrafted into his Church Because the Church ought to take them for such according to the iudgement of charitie albeit before God oftentimes they bee not such Further the sense may bee this that such haue forgotten their baptisme which is a certaine visible sanctification and purgation from sins according to that saying be baptized and wash away thy sins But as Augustine very well maketh difference betweene visible and inuisible sanctification Visible and invisible sanctifications Man by visible Sacraments through his ministerie doth sanctifie but the Lord by inuisible grace through the holy Ghost wherein lieth the whole fruite of the visible Sacraments and some men haue inuisible sanctification and it doth them good without visible Sacraments but visible sanctification which happeneth by visible Sacraments a man may haue without the inuisible but it can doe him no good For visible baptisme without inuisible sanctification did nothing profit Simon Magus These things Augustine super Leuit. lib. 3. quaest 84. whereunto Luther also consenteth vpon the second Psalme But it is too absurd and foolish that the aduersarie laboureth to wrest to his purpose also that notable description of the grace of God towards the faithfull in the beginning of the chapter in Peter Peter saith hee testifieth that they may be damned who haue alreadie obtained faith and saluation and all things belonging to godlines But what if this be denied him how will he proue it Because saith he he obiecteth vnto them blindnes The true method and sense of Peters words 2. Pet. â— 3 to verse 12. But good sir it is
503. 1097 lib. germ fol. 8. vnheard of before in the eares of Christians if it be lawfull to beleeue it it brake forth about sixe yeares a goe namely in a Conference held at Mompelgard in the yeare of our Lord 1586. O miserable ignorance of antiquitie ioyned with marueilous licentiousnes and malice and very true is that which is commonly said Ignorance is rash and bold First with what face doth he accuse of noueltie a doctrine so grounded in the Propheticall and Apostolicall Scriptures that is in the canon of the trueth that whosoeuer rusheth against this oke against this inuincible wall he is broken all to peeces himselfe We say nothing but such things which the Prophets and Moses Act. 10.23 26.18 Euangelists and Apostles haue testified with one accord to wit that euery one that beleeueth in the name of Christ and not the vnbeleeuers receiueth remission of sinnes and inheritance among them that are sanctified If this doctrine be slandered of noueltie by them that be themselues the authors and fauourers of new opinions wee must beare it with Paul Act. 17. whose doctrine also we reade in the Acts seemed new to the Athenians that were ignorāt of the truth and drowned in Idolatrie The consent of all antiquitie on our side Further that the vanitie of this fable may more appeare goe too indifferent readers bring hither your eyes and eares and weigh with me the agreeing consent of antiquitie Testimonies These be the words of the Church of Smyrna in the epistle of the martyrdome of Polycarpus their Bishop The church of Smyrna which is recited of Eusebius Hist Eccles lib. 4. cap. 15. Christ suffered for the saluation of the whole world of them that shall bee saued therefore he must bee worshipped and adored as the sonne of God but the martyrs must as disciples and followers of the Lord be worthily loued for their inseparable good will toward their king and master and not bee worshipped To what purpose is it that the world of them that shall be saued is speciallie expressed if as touching effect Christ suffered alike for all the damned and those that shall bee damned as for Peter Paul and all them that are saued or shall be saued Iustine the holy martyr of Christ of the same time and age with Polycarpus Iustine martyr and in the same heate of persecution crowned with martyrdome by M. Aurel. Antoninus and Lucius Commodus Ver. Emper. in the booke of the trueth of Christian religion saith Christ is made an oblation for all sinners that are willing to turne and repent And in the same booke beyond the middest Our Christ suffered and was crucified he lay not vnder the curse of the law but shewed cleerely that he onely would deliuer them that would not fall away from his land that is all the faithfull And as the blood of the Passeouer deliuered them that were saued in Egypt so the blood of Christ shall deliuer them that beleeue from death And in this sense in the same place anone he addeth that saluation happened to mankinde by the blood of Christ to wit as farre forth as all beleeuers throughout the world are freed from death by him but not as though all men without difference of faithfull and vnfaithfull were translated from sinne to righteousnes from death to life and saluation by him as our aduersaries dreame The same man about the end of the same booke denieth that sinnes are forgiuen to impenitent vncleane foolish and desperate persons alleadging the example of Dauid whose sinne was then forgiuen when he repented Againe in the beginning of the booke almost he witnesseth that such as repent are clensed through the blood of Christ by faith who died for the same cause Ireneus saith The word of God incarnate was hanged on the tree that he might briefly comprise all things in himselfe I Ireneus lib. 5. saith he when I shall be lifted vp from the earth will draw all things or all men vnto mee This he sayd signifying what death he should dye Christ in his passion hanging on the crosse alone saueth all men that doe not depart from the land of promise that is the faithfull continuing in grace to the end The same writer lib. 4. cap. 37. saith We are saued as Rahab the harlot by the faith of the scarlet signe that is by the passion and blood of Christ through faith They that make no account of this signe of scarlet like Pharisees haue no part in the kingdome of heauen And lib. 2. cap. 39. he saith Christ came to saue all men by himselfe all I say that by him are borne again in God infants children boyes yong men and old men Origene vpon Leuit. The high Priest and aduocate Christ praieth for them onely that be the Lords portion Origene who waite for him without who depart not from the temple where they giue themselues to fasting and praier Againe Ireneus lib. 4. cap. 24. Christ hath brought libertie to them that lawfully readily and heartily serue him and brought eternall perdition to such as contemne and rebell against God cutting them off from life Ambrose de fide ad Gratianum Augustum lib. 4. cap. 1. Ambrose If thou beleeuest not Christ came not downe for thee he suffered not for thee The same man vpon 1. Cor. 15. As Adam sinning found death and all that come of him die so Christ not sinning and hereby ouercomming death hath purchased life for all that are of his body The same restraint he vseth vpon the saying Rom. 5. that the righteousnes of one redoundeth vpon all men to the iustification of life The righteousnes saith he of Christ onely iustifieth all beleeuers and by his obedience many and not all are made righteous Neither saith he this onely but also he expressely reiecteth the deuise of the aduersaries of so generall a iustification as condemnation is generall Hub. thes 49. The same writer vpon the 8. of Luke saith Albeit Christ died for all yet for vs specially he suffered because he suffered for his Church How specially for the Church and yet for al but because the fruites of his passion reconciliation libertie adoption inheritance pertaine properly to the Church Hereupon Epist 20. the same father saith Christ is good meate for all faith is good meate mercie is sweete meate grace is pleasant meate the spirit of God is good meate forgiuenes of sinnes is good meate But the people of the Church eate these meates And more cleerely in 73. Epist After that the fulnes of time came and Christ is come wee are not now seruants but freemen if we beleeue in Christ Where faith is there is libertie For the seruant is vnder feare but a freeman is of faith where libertie is there is grace there is the inheritance But where is no libertie there is no grace where no grace no adoption where no adoption there is no succession Also in his first
power of the deuill yet through Christ alone none but they all are set free that be regenerated by spirituall grace In the same booke chapter 18. he saith The Christian kinde That he that ouercame the first Adam and held mankinde captiue was ouercome of the second Adam and lost the Christian kinde which was out of Mankinde set free from the sinne of man through him who had no sinne though he was of our kinde The same in his 53. treatise vpon Saint Iohn saith The deuill therefore possessed mankinde and held them guiltie of punishment through the hand writing of sinnes But by the faith of Christ which was ratified by his death and resurrection through his blood which was shed for the remission of sinnes thousands of beleeuers are deliuered from the deuill An argument and are coupled to the body of Christ In all these places there is this or the like argument What kinde of freedome redemption is Redemption is a freedome from the power of the deuill and such a freedome as whereby it commeth to passe that the deuill cannot draw any of these with him to the destruction of eternall death through the snares of sinnes whom Christ hath redemed with his blood But all men haue not freedome from the power of the deuill Therefore almen are not redeemed but as freedome so redemption is proper to the beleeuers and predestinate according to Augustine and the trueth of this point The world that is precestinate to life Christ came to saue but not the world predestinate to damnation Hitherto belongeth that which in the fore mentioned treatise as also in the 110. and 111. Treatises the same writer constantly expoundeth the world that Christ came to saue and reconcile to God of the good and such as bee predestinate to eternall life being dispersed throughout the whole world that this world of an enemie is made a friend but that the worlde that is predestinate to damnation abideth an enimie neither of this world must it be vnderstood that God was in Christ reconciling the world to himselfe So in the 48. Treatise vpon the saying ye beleeue not for ye are not of my sheepe he saith This he spake because he saw them predestinate to eternall destruction and not prepared by the price of his blood to eternall life And a litle after he is assured of the number of his sheepe because hee knoweth what hee gaue for them And elsewhere Whom God redeemed by the blood of the Mediator he maketh for euer after good De corrept gra cap. 11. But these bee testimonies inough out of Augustine For who can rehearse euery thing hee writeth of this matter Hieromie Furthermore the Commentaries vpon Marke ascribed to Hieromie expresly say that the blood of the newe Testament is sayd to be shed for Many because it doth not cleanse all that there is euen in the Church some whom no sacrifice clenseth As Remigius also as Thomas citeth him Cate. aurea vpon this very place warneth vs to obserue that hee saith not for few or for all but for Many my blood shal be shed because he came not to redeeme our nation onely but Many of all Nations Hilarius in Matthew cap. 7. Hilarie The saluation of the Gentiles saith he is wholly of faith and in the Lordes commandements is the life of all men He saith not the reprobates and vnbeleeuers are as well saued by Christ as any other as these newe sectaries thinke good to speake Chrysostome homil 39. vpon 1. Chrisost Cor. expounding the words of the Apostle touching the quickening of all men by Christ denieth that it is to be vnderstood of the righteousnes of all men as though whosoeuer are made sinners in Adam are made righteous in Christ Hub. thes 49. 53. which yet our aduersaries would haue The same maner homil 17. vpon the Hebrewes confirmeth the distinction that Christ died for all as touching Sufficiencie and not for all as touching Efficiencie His words are these Why is hee said to be offered to take away the sinnes of Many and not of all because all beleeue not He died for all as much as in him lay that his death is of that waight as is the perdition of all and it is of force enough that no man might perish His arbidger Theophylact vseth the same distinction in 2. and 9. ad Heb. and vpon the saying Iohn 6. Theophylact the bread which I giue is my flesh which I will giue for the life of the world where he writeth albeit all haue not receiued sanctification and a spirituall life yet Christ may bee vnderstood to die for the satisfaction of all as touching the vertue of his death Of the same opinion is Basil as Theophylact sheweth in 9. ad Heb. for thus hee writeth All of vs that beleeue Basil Exhort ad baptis how many soeuer we be are redeemed by the grace of God from sins through his onely sonne who said this is my blood euen the blood of the new Testament which is shed for many for the remission of sinnes The exposition is also twise repeated in the next sermon of Baptisme for Many that is the beleeuers was the blood of Christ shed Notwithstāding in respect of the sufficiencie of his merite it is true that elswhere he saith in Psalme 48. For all men wholly was there one onely worthie price found euen the blood of our Lord Iesus Christ which he shed for vs al. Cyrill Cyrill in Io. li. 11. ca. 19. reconciling that shew of repugnancie that is between the words of Christ I pray not for the world and the wordes of Iohn He is the propitiation of the whole world consenteth to our opinion after this sort Saint Iohn saith he because he was a Iewe least the Lord should seeme to be with his father an aduocate for the Iewes onely cessarily hath added that hee is the propitiation of the whole world that is saith he for all who are called and through faith attaine to righteousnes and sanctification But the Lord Iesus separating his owne from such as be none of his for them saith he onely doe I pray who keepe my words and receiue my yoke For whose mediator and high Priest he is to them onely not without cause doth he attribute the benefite of meditation 2. Cor. 5. In the same place he doth alleage for that matter the saying of Paul God was in Christ reconciling the world to himselfe that is saith he Christ as the Mediator receauing all that come to God by faith and offering himselfe to the father reconcileth the world to God But let vs returne to the Latine writers among whom Prosper of Aquitaine answering the Articles of the French men Prosper chap. 9. plainely approueth this phrase or maner of speaking that Christ died onely for them that shall be saued which our aduersaries slander as blasphemous and Saracenicall His wordes are these Therefore although our
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 HEREVNTO IS ANNEXED A TREAtise of Gods Predestination in one booke Written in Latin by IACOB KIMEDONCIVS D. and professor of Diuinitie at Heidelberge and translated into English by HVGH INCE Preacher of the word of God BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KINGSTON for HVMFREY LOVVNES 1598. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the Great Seale of England and one of her Maiesties most honorable priuie Councell HAuing finished the translation of this volume Right Honorable I was in doubt whether I might safely send it forth as a matter that would as it ought to be imbraced fauored of eueryone into whose hands it should come or to offer it to the view of some honorable person and to commend it to his fauourable protection and in his name to publish it If I had resolued vpon the first way as I doubt not but it should haue found many friends euen all the louers of the trueth that would gladly haue accepted it so I know it should haue had many aduersaries among vs in this land as it hath had in other countries alreadie and commeth now abroad in our owne tongue from thence greatly reproched and withstood with a spitefull enemie albeit to his shamefull foyle and disgrace in the end And therefore I thought it best to follow mine author as he offereth the knowledge and custodie of the trueth which he here maintaineth vnto a high and mightie Prince so I am bold to offer my translation of so worthie a worke vnto your honorable protection and defence against euill tongues and erronious spirits The cause that is handled here is Gods the ground that it hath is the trueth of his holy word the witnesse and testimonie thereof is the vniforme consent of the Church of Christ beleeuing and confessing the same the matter hereof is the redemption of our soules the comfort of our consciences the stay of our faith and the anchor of our hope If the certaintie of these things right Honourable be called in question and taken from vs that are mortall men what ioy can we haue in any thing that here for a time wee enioy What hope can wee haue of a better life when this fraile one shall be taken from vs and wee all shall be called to giue our account But as Satan the enemie of our saluation hath alwaies heretofore sowed tares among the wheate and corrupted the sinceritie of the trueth with errors and lyes and that vnder a faire pretence so at this day when he could not effect his purpose so farre as he desired by the late and lamentable strife that he hath raised among vs though thereby he hath quenched the zeale of many and made them fall from their first loue hath euen now in our Church as he hath done in others raised a doubt and broâ—hed a controuersie in the maine grounds of our Religion and faith to wit in the doctrine of mans Redemption by the death of Christ and of Gods eternall predestination Wherein as he doth not greatly preuaile because the gouernours of our Church and the consent of all that bee godly and learned for the most part therein are against him so that hee may proceede no further in time to come and that the mindes of men may bee setled in the trueth of their saluation I haue thought it my dutie to the Church of God to testifie my loue of the trueth and my vnfained care of the knowledge of the fame among vs and continuance thereof in our posteritie by taking paines to translate into our vulgar tongue these bookes Herein you shall plainly see that albeit the death of Christ the sonne of God as touching the greatnes of the price be sufficient for the redemption of whole mankinde in the world yea if there were many worlds of them as Anselme saith yet the proprietie of redemption belongeth to those that are not the vessels of the deuill but the members of Christ by faith and the grace of regeneration the rest who liue without faith and regeneration not belonging to this redemption from sinne and death Or which is all one you shall see it proued by infallible testimonies of Scripture by generall consent of antiquitie and of new writers and by substantiall arguments that redemption from sinnes righteousnes and saluation are benefits proper to the Church and not common to all and euery one elect and reprobate beleeuer and vnbeleeuer to the saued and damned You shall plainly see I say that the Sauiour promised to the world and preached of alwaies in the Church by the mouth of all the holy prophets and Apostles is appoynted by the father to be a propitiation through faith in his blood in all and vpon all that beleeue onely and that this benefite of the restoring and redemption of mankinde albeit it be proper and peculiar to the Church as touching the efficacie of it yet it is vniuersall altogether in that sense wherein we beleeue and confesse the holy Church of Christ to be vniuersall Against this trueth the aduersarie fighteth eagerly and impudently with bitter reproches and lyes grieuous blasphemies flat contrarieties grosse absurdities peruerting the naturall sense of the sacred Scripture and abusing the ancient writers But all these his weapons wins him not the victory for either they be blunt and cannot hurt our cause or else the edge of them is turned against himselfe and his owne masters in whom he glorieth Luther Brentius and the rest whose disciple and follower he would faine be leaue him in his bad cause nay are brought in plainely reprouing and condemning his opinion as erronious and speaking for the trueth on our side Nay further it is here flatly auouched that the olde Pelagian heresie and impietie which Augustine long agoe confuted and the Church of God then condemned is the father of the birth and beginning of our aduersaries opinion As for the treatise of Predestination annexed hereto it serueth specially for the fuller euidence and greater certaintie of those things that are handled in the former bookes concerning the vniuersalitie of grace and redemption For the remnants of the Pelagians of old and at this day affirming none at all to bee excepted from the redemption of Christs blood and in respect of God maintaining eternall life to bee prepared for all are therefore fallen to the extolling of such grace because they would in no case confesse that God according to the purpose couÌ„sel of his own will in his secret iudgement but manifest worke maketh one vessell to honor and another to dishonour nor will assent hereto that the number of the predestinate can neither be increased nor diminished Both which points are fully handled and plainly proued against them in this booke Praefat. ad Rom. Luther saith notably
Gentiles 184 Luk. 11. Of the strong man armed 103 Luk. 24. The Gospell must be preached c. 95 Ioh. 1. He lighteneth euery man that commeth 42 Of his fulnes we all receiue Behold the Lambe of God that taketh c. 76 Ioh. 3. So God loued the world 74 The wrath of God abideth c. 184 Ioh. 3. 12. I came to saue the world 79 Ioh. 6. I will giue my flesh for the life 77 My father giueth you a heauenly bread 78 Ioh. 10. I lay downe my life for my sheepe 185 Ioh. 11. That he might gather the sonnes of God 186 Ioh. 12. When I am lifted vp I will draw 187 Ioh. 15. That a man should lay downe his life for his friends 187 If I had not come they had had no sinne 175 Ioh. 17. I pray not for the world 188 For them I sanctifie my selfe 190 Thou hast giuen me power ouer all flesh 70 None of them is lost but the lost childe 71 Act. 5. To giue remission of sinnes to Israel 199 Act. 10. To him giue all the prophets witnesse 199 Act. 20. God hath redeemed his Church with his owne blood 9 Rom. 2. Whosoeuer sinned without the Law 175 Rom. 3. The righteousnes of God vpon all that beleeue 191 Rom. 5. He died for his enemies 188 Vers 19. Through the obedience of one c. 8 Vers 18. The benefit redounded to all men to the iustification of life 63 Rom. 8. He gaue him for vs all 58 192 Rom. 9. The place of predestination is discussed 286 The elder shall serue the younger 291 Iacob I haue loued Esau I haue hated 293 O man who art thou c. 313 Rom. 11. He hath not cast away his people whom he foreknew 297 Of the Iewes cut off through vnbeleefe 125 That he might haue mercy vpon all 69 Rom. 14. Destroy not him with meate for whom Christ died 116 Rom. 14. According to the things he hath done in the body 282 Rom. 16. The Gospell declared to all nations 96 1. Cor. 3. If any destroy the temple of God 116 1. Cor. 8. Thy brother shall perish for whom Christ died 117 1. Cor. 12. He worketh all in all 42 1. Cor. 15. All shall be quickened 66 2. Cor. 5. Reconciling the world 79 One died for all 56 Galath 3. When ye began in the spirit 122 Galath 5. Stand in the libertie 124 Ye are fallen from grace 122 Ephe. 1. As he chose vs in him 297 All things are restored in Christ 66 Ephe. 5. He gaue himselfe for his Church 194 Col. 1. I fulfill the afflictions of Christ 12 He hath reconciled all things in heauen 66. 67 He hath deliuered vs from the power of darknes 195 Ye that were sometime strangers 195 If ye continue stable in the hope 69 1. Tim. 1. 4. Of such as fall from faith 109 1. Tim. 2. He will haue all men to be saued 51. 53. 54 He gaue himselfe for all 56 1. Tim. 4. He is the Sauiour of all specially of the faithfull 196 2. Tim. 2. If any man purge himselfe 306 Tit. 3. The grace of God hath appeared to all men 96 Heb. 2. All things subiect to Christ 59 He that sanctifieth and they that are sanctified 60 He tasted death for all 61 Heb. 5. He is made the author of saluation to all that obey him 196 Heb. 6. It is impossible for them that were once inlightened to be renued by repentance 113 Heb. 9. Of Redemption of sins vnder the former Testament 2 If the blood of goates c. 197 That the Called might receiue c. 197 He tooke away the sinnes of many 198 Heb. 10. Seeing therefore brethren we receiue libertie 115 1. Pet. 1. Elect according to foreknowledge 308 Reuealed for the beleeuers 199 1. Pet. 2. Whereunto they were appointed 122 2. Pet. 1. He is blinde and hath forgotten 119 2. Pet. 1. Make your election sure 307 2. Pet. 2. They deny the Lord that bought them 117 Of such as returne to filthines 117 2. Pet. 3. He will haue none to perish 261 1. Ioh. 1. The blood of Christ clenseth vs. 199 1. Ioh. 2. We haue Christ our aduocate 80 For the sinnes of the whole world 80 They were not of vs. 111. 333 1. Ioh. 3. That he might destroy the workes of the deuill 212 1. Ioh. 5. They that beleeue not make God a lyar 127 Apoc. 1. He hath washed vs from our sinnes 200 Apoc. 5. He hath redeemed vs to God 200 OF THE REDEMPTION OF MANKIND BY CHRIST The first Booke CHAP. I. Wherein is shewed the summe and diuision of this doctrine THE mysterie of the Redemption of mankinde by the onely begotten Son of God our Lord Iesus Christ the Apostles faithfullie and most sincerelie haue testified at large The summe of the Catholike saith and confession of the redemption of man first by liuely voyce and then by writings both to the Iewes and Gentiles to wit that the eternall word Rom. 15.8.9 which is the eternall Sonne of God to confirme the promises made to the fathers and that the Gentiles should glorifie God for his mercie in the last daies when the fulnes of time was come Galath 4.4 took vpon him the true nature of man of the Virgin Mary his mother by the operation of the holy Ghost and in the forme of a seruant Phil. 2 7. was obedient to his father vnto the death euen the death of the Crosse that by his precious blood 1. Pet. 1.19 as of a Lambe vndefiled and without spot he might redeeme vs from all iniquitie and purifie vs a peculiar people vnto himself Tit. 2.14 zealous of good workes The same Apostles haue also witnessed that to the end we may be partakers of this redemption a true faith in Christ is required of vs whereby as it were by a hand we may apprehend him and apply him with all his merits and benefits vnto our selues This is the Catholike faith and confession which the Apostles taught the Martyrs confirmed and the faithfull as yet do keepe For so the holie Apostle Paul describing this whole mysterie in few but cleere words saith Rom. 3.23 24 25 26. All haue sinned and are depriued of the glorie of God and are iustified freely by his grace thorow the redemption which is in Christ Iesu whom God hath set forth to bee a reconciliation thorow faith in his blood to declare his righteousnes by the forgiuenes of the sinnes past that he might be iust and a iustifier of him which is of the faith of Iesu And the Author to the Hebrewes writeth on this maner Heb. 9.11 to 16 But Christ comming a high priest of good things to come by his owne blood entred once into the holy place and obtained eternall redemption For if the blood of buls and goates sanctifieth the vncleane to the purifying of the flesh how much more shall the blood of Christ who through the eternall spirit offered himselfe without
his name among all nations Luk. 24. Ioh. 3. that whosoeuer beleeueth in the Sonne should not perish but haue euerlasting life By this precept there is no difference made of any nations De vocat gent. lib 2. cap. 1. or any men Vnto all men is the Gospell of the crosse of Christ sent who hath excepted no man hath separated no man because of his stocke or condition saying Preach the Gospell to euery creature he that beleeueth and is baptized shall be saued but he that beleeueth not shall be damned Hereupon the Lord in the Gospell cryeth Come vnto me all ye that are wearie Matth. 11. and I wil refresh you In which words one thing is commanded and another thing is promised Let vs doe what hee commandeth let vs goe all to the Lord and follow him so we shall haue what he hath promised For he casteth not foorth but receiueth and refresheth such as come vnto him In the meane while who shal come and who shall not come he doth know of whom the Sonne witnesseth Ioh. 6.44 No man commeth vnto me except the father draw him as it is written in the Prophets They shall be all taught of God Whosoeuer therfore hath heard of the father and hath learned commeth vnto me For men as Augustine discusseth that place preach outwardly and beate into the eares the sound of words and so men doe heare of men But that they vnderstand it is giuen inwardly it shineth inwardly it is reuealed inwardly by him who giueth increase Aug. tract 26. in Ioh. pluribus tract 3. in 1. Ioh. And Prosper lib. 2. cap. 9. de vocat gent. saith They who come are directed by the helpe of God they who come not resist through their owne obstinacie Lastly learned interpreters do admonish All taken for all sorts or kinds and the examples of phrases in the Scriptures confirme that the particle All often times ought to bee expounded not for a thing simplie vniuersall but indefinite so that All doth note whatsoeuer and rather All kinds or sorts then all particulars of euerie kinde So Augustine tract 53. in Ioh expounding that saying I will draw all vnto me when I am exalted By all saith he all the predestinate vnto saluation may be rightly vnderstood of all whom nothing shall perish Or certainly saith he all that is all kinds of men whether in all tongues or in all ages or in all degrees of men and whatsoeuer other thing can be spoken according to the innumerable differences whereby excepting onely sinnes men doe differ among themselues from the highest vnto the lowest from the king vnto the beggar I will draw all vnto me This maner of speech he at large teacheth Enchir. ad Laurent cap. 103. and de Correp gratia cap. 14. In both places hee bringeth this Luk. 11.42 Ye tithe mint and rew and all herbes For saith he the Pharisees did not tithe all strange herbes of all strangers through all lands but by all herbes wee must vnderstand all kind of herbes And many places agreeable to this kinde of speech doe meete vs in the Scriptures Matth. 4.23 and 10.1 as that Christ and his Apostles healed all sicknes and disease in the people and all that were possessed with the deuill Act. 10.38 And that all foure footed beasts and creeping things were shewed to Peter in the sheete that was let downe from heauen Act. 10.12 Act. 20.27 and 21.2 Ephes 3.9 And that Paul shewed to the Ephesians all the counsell of God That he taught all the Iewes euery where not to circumcise their sonnes and which is more that he hath made cleere to all men c. and that wee are commanded to shew all gentlenes to all men that is to whomsoeuer Tit. 3.2 Infinite such like places there be which euery where meet them that search the holie Scriptures What is more harsh and inconuenient then for a man to vrge precisely the vniuersall particle in such places And that no man should marueile at this our speech let a man weigh these kind of speeches also All Iudea went out to Iohn Baptist Mark 5. Matth. 10. Ioh. 16. 2. Tim. 1. and all were baptized in Iordan Ye shall be hated of all men for my name All that shall kill you shall thinke they serue God All in Asia are turned from Paul Here the meaning is not that all the Iewes none excepted came to Iohn and were baptized of him but many euerie where out of all Iewrie And vnles the same figures Synecdoche be applied to other sayings monstrous and strange interpretations will arise Those we shall auoide by obseruing the maner of the Scripture whereof August epist 59. saith It is the maner of the Scripture to speake so of a part as of the whole which custome of diuine Scripture spersed vsuallie throughout all the bodie of the doctrine of it whosoeuer shall diligently marke shall plainly vnderstand many things which seeme to be contrarie one to another What should be then the cause that a man should not according to the vsuall custome of the Scriptures here also expound the vniuersall note All after the like maner to wit that Christ died for all that is speaking of the efficacie of redemption for whomsoeuer that rightly and without any hainous offence it bee referred not so well to euery one as vnto all sorts of men of whom without doubt the vniuersalitie of the elect doth consist But of the whole matter by setting downe a new principle it seemeth we must more diligently intreate THE SECOND BOOKE OF CHRISTIAN REDEMPTION CONSISTING IN CONFVTATION CHAP. I. A transition vnto the examination of the arguments of the Aduersarie and the distribution of them into certaine rankes or orders THose things being briefelie laied open which we thought good first to handle touching the summe of the controuersie let vs now goe to examine the arguments particularly whereupon the Aduersarie resteth for the defence of his opinion afterward also we will confirme our opinion by fit testimonies and reasons of the sacred Scriptures Therefore that Christ dyed for all Adams posteritie not one at all excepted of the whole vniuersalitie of mankinde and so truely that he hath satisfied for the sinnes of all efficiently as they say and not sufficiently onely and that all whether they doe beleeue or not beleeue or neuer will beleeue are equallie by the death of Christ from sinne and damnation redeemed restored into the bosome of grace iustified quickened and lastly saued they indeuour to proue and conuince by a threefold order or ranke of reasons The first order containeth those reasons wherein vniuersalitie is expresselie set downe The second produceth such arguments as speake expresselie of reprobates and testifieth if we beleeue them that Christ died no lesse effectuallie for them then for Peter Paul and euery Saint The third ranke hath wonderfull as they say absurdities which they would make to follow of the contrarie opinion The
of the world may be also vnderstood for the generall resurrection that hee gaue himselfe for the life of the world as faire foorth as his death hath procured a generall resurrection to all mankinde But this seemeth to be too much forced Answer to the second obie ∣ ction Vnto the later obiection The father giueth you heauenly bread I answere that it may be expounded two waies He giueth you that is he offereth you for Christ was in the midst of them it remaineth that you would receiue it or rather that the word you bee taken concerning the bodie of the people indefinitly and not of euery person among the people after such a like phrase altogether and opposition in the matter it selfe Matth 3. Luk. 3. as is in the saying of Iohn Baptist I truly baptise you with water but there commeth one who is stronger then I he shall baptise with the holie Ghost and fire Which thing Iohn as Luke saith spake vnto all euen to the Pharisees and Saduces as it is in the other Euangelist Yet who here but one that is too too ignorant and impudent will maintaine by the word you that all were baptised of Christ with the spirit and fire as many as had heard that word from Iohn But he that wil simply vnderstand it the sense is plaine to wit that Iohn as a minister of the outward work did baptise with water but Christ as the Lord did giue the spirit For the force of Baptisme is of God alone and not of the minister saith Ambrose Epist 217. So the sense of this place is that it belongeth not to Moses but to God to giue that true bread from heauen that Moses as a seruant in the house of God gaue them Manna corporall foode and the figure of that spiritual which God giueth and not man Whereupon it is also called by Christ the bread of God Augustine also giueth this sense and the words require it and it is confirmed with that which in the same chapter Christ saith Labour for the meate which abideth vnto eternall life which the sonne of man will giue vnto you to wit if you shall beleeue in me For seeing this meate abideth vnto eternall life it appertaines not vnto the damned who shall hunger and thirst for euer Touching the sayings I came not to iudge the world The 4. and 5. places out of Ioh. 3. and 12. 2. Cor. 5.19 but to saue it Also God was in Christ reconciling the world vnto himself it appeareth plainly by the testimonies of Augustine before alleadged that they be rightly meant of the beleeuers through the whole world For that sinnes may not be imputed vnto vs but that we may bee made the righteousnesse of God in Christ as this reconciliation of the world is described of Paul a true faith in Christ is required Rom. 3. 4. Ioh. 3. but vpon the vnbeleeuers the wrath of God abideth So of that wee say Christ is the Sauiour of the world it doth not follow that all and euery one in mankind whether they beleeue or not are therefore redeemed from all sinne and condemnation and made partakers of saluation in Christ Matth. 1. but the Lord Iesus saueth his people from their sinnes that is all who hope in him And because they bee dispersed through the world In what sense Christ is the life light and sauiour of the world for this and other causes before declared he is worthily tearmed as the life of the world so also the Sauiour of the world As also he is called the light of the world yet all without difference are not pulled out of darknes by him In the meane while because all beleeuers in him haue the light of eternall life and no man can attaine to any light of grace but by him this praise rightly belongeth vnto him A comparison of the Sunne euen as the visible Sunne is the light of the world and of right is said to lighten the world euery day albeit in the meane while so many things in the world are still without light either because they be not capable of it or because abiding in darknes they come not to the light that they may enioy it The 6. place 1. Ioh. 2. The words out of Iohn 1. Epist chap. 2.2 as yet remaine Little children if any man sinne we haue an aduocate with the father and he is the propitiation for our sins and not for ours onely Thes 1â—1 but also of the whole world Here Huberus is beyond measure puffed vp that this place is notable and vnanswerable It is so altogether but not in that sense for which hee so stoutly striueth And he saith that if wee can bring one place out of the Scriptures that Christ is a propitiation for some men onely that is for the beleeuers then he will assent vnto vs. But the answer is two-fold If men like to vnderstand the place of Sufficiencie wee willingly graunt that the blood of Christ is sufficient to appease God for the sinnes of all men so that there was no neede of another expiation or sacrifice for the cleansing and saluation of all so that all could and would applie to themselues by faith that satisfaction And so of the new writers Illyricus also whom our aduersaries vse greatly to aduance declareth in his glosse What if thou maist see Iacob Andree himselfe Coll. Mompel pag. 514 546. to come to that point at the length yet beside the matter altogether for he was to proue that Christ not only sufficiently but also effectually hath satisfied for the sinnes of al none at all excepted This when hee had taken in hand to proue by this present testimonie was at a set in the myre as the prouerbe is hee fled vnto the vulgar saying of the Schoolemen that Christ died for the sinnes of all men sufficiently although not efficiently Singular dexteritie of a profound disputer doubtles This then being graunted of the sufficiencie and power of this propitiation I say according to the propounded distinction that in very deed notwithstanding the blood of Christ doth profit the faithfull vnto the appeasing of Gods wrath and not the vnfaithful as it is plainly written Rom. 3.24.25 We are iustified freely by the redemption made in Christ Iesu whom God set foorth to bee a propitiation through faith in his blood And Iohn himselfe 1. Ioh. 1. If we walke in light saith he we haue fellowship with God and the blood of Christ purgeth vs from all sinne Apoc. 5.9 After which sort also the Church out of euery tribe and tongue is described of him as vnto which the proprietie of redemption by the blood of the Lambe slaine doth appertaine Doest thou not see Huber that Christ effectiuely whereof the question is betweene vs is the propitiation of the beleeuers and not of vnbeleeuers And the words of Iohn doe well agree vnto this vniuersalitie of the beleeuers He is the propitiation for our sinnes and
whether all beleeuers and vnbeleeuers together be from all sinne and condemnation by the death of Christ set free iustified and receiued into grace of the father as sonnes and heires It is most false that the Catholike Church hath beleeued that with one consent yea rather it hath alwaies beleeued this and alwaies confessed it with one mouth that faith is required without which it is impossible to please God to the intent we may obtaine remission of sinnes by the merite of Christ But what antiquitie hath thought of this present controuersie it is apparant by those things which before we haue here and there alleaged out of the writings of the ancient fathers Testimonies of the aduersarie answered and it shall be shewed most plentifullie when we shall come to the confirmation of our opinion Now this shall suffice if we shall answere briefely vnto the testimonies produced by the aduersarie In the beginning is produced the saying of Cyrill That the vnbeleeuer is already iudged Hubâ—th 539 Cyril in Io. lib. 2. cap. â—3 because he by contemning the giuer of freedome from damnation doth giue sentence of damnation against himselfe What is this to the matter Or else who denieth that vnbeleeuers refuse the author of saluation while they beleeue not in the name of the onely begotten sonne of God and therefore that condemnation and the wrath of God doe abide vpon them The words of Athanasius are somewhat more fit to the matter Athanasius in Euang. de pass cru Chri. The misteries saith he of the Hebrewes say that the place of Caluerie is the sepulcher of Adam If the matter be so I wonder at the nature and propertie of that place For it was meet that the Lord should suffer in that place wheÌ„ he minded to restore the first Adam that his sinne being put away he might abolish it from his whole kinde And a little before those words he saith The Lord was sacrificed that by the blood of his offering hee might set all at libertie Which saying I maruell the aduersarie omitted if he himselfe read Athanasius But he vnderstood this either of sufficiencie as we shall by and by heare that other fathers would haue such sayings of theirs to be taken Synecdoche is when part is vnderstoode by the whole or the whole by part Prosper or els he spake by the figure Synecdoche of the vniuersalitie of the faithfull who are out of al mankind conuerted For according to the declaration of Prosper lib. 2. cap. 1. de vocat gent. neither part I meane of good men and euill of such as shall bee saued and damned is without the name of all men The part of such as rebell hauing the losse of saluatioÌ„ but the dignitie of the faithfull obtaining the account of fulnes And to that end citeth he the saying 1. Ioh. 2.2 He is the propitiation for our sinnes and not for ours only but for the sinnes of the whole world And lib. 1. cap. 3. The whole is set downe for a part in the Scripture in the phrases All men the whole world c. the same writer from sundrie sayings of the Scripture concludeth on this wise Therefore the people of God haue their fulnes and albeit a great part of men doe either refuse or neglect the grace of the Sauiour yet in the elect and foreknowne and in such as are seuered from the generalitie of all there is a certain special vniuersalitie so that out of the whole world the whole world is deliuered and out of all men all men seeme to be taken as also when the speech is of the vngodly the diuine stile doth so order his maner of speaking that the things which are spoken of some part may seeme to appertaine to all men Rom. 10.18 1. Iohn 5.19 Mar. 1.5 Iohn 3.32 and 8.2 And this very thing he sheweth plainly in that place by sundrie testimonies that euen all the earth is named for a part of the earth and the whole world for a part of the world and all men for a part of meÌ„ And so Ambrose vpon 3. to the Romanes expoundeth that saying All haue gone astray For quoth he because he saith all he meaneth not the whole people altogether but that part of the people wherein all euill men are contained And he bringeth that which is in Ieremie Iere. 26. All rose vp against the Prophet of the Lord to kill him And it followeth that all the people would not permit them Of which example saith Ambrose thus Therefore by those all hee meaneth such as were euill and by these all the good For alwaies there be two people in one multitude But that we may not doubt of the minde of Athanasius in the very same oration he describeth the grace of redemption thus That Christ was made man and died that wee mortall men might bee quickened and may no longer endure the kingdome of death that therefore he was crucified that he might take vpon him the curse and that we might possesse the blessing If this be vnderstood of al men without exception there shal be none any more ouerwhom death and hell shall haue dominion Furthermore Athanasius in the same place often repeateth the said Synecdoche as that he saith that the deuill being cast out of hell all his captiues are deliuered by the power of Christ which thing he straightwaies expoundeth of the vniuersalitie of the Saints who are with Adam set free Likewise he saith that the deuill hath lost al his spoyles and is made poorer then Irus but hee speaketh of such as are conuerted who in euery place are translated from the power of Satan into the kingdome of Christ After the same maner certainly he saith that the knowledge of God came to all men and into all places that all men tread the deuill vnder their feete that all doe vnder the conduct of Christ laugh him to scorne that all his subtile shifts are marred and all the wisedome of the Grecians is become foolish because the death of the Sauiour hath brought the world into libertie and hath giuen cause that the Gentiles should glorifie God while the Iewes continue blinded in the knowledge of Christ These things manifestly shew how Athanasius iudged that Christ died to put away sinne from all mankind according to that Ioh. 12. which he also citeth When I shall be lifted vp I will draw all things vnto me The 3. â—estimonie of the aduersarie Chrysost in 1. ad Tim. hom 7. Besides there is cited Chrysostome where he saith that Christ also hung vpon the crosse for the Gentiles and vnbeleeuers I answere He saith not this onely but more also that Christ died for all for beleeuers and vnbeleeuers Hom. 17. in Epist ad Heb. vpon that of the Apostle he was offered that he might take away the sinnes of many But he declareth himselfe that such sayings are to bee taken as touching the sufficiencie or greatnes of the price and not as touching
in vnbeleefe vnto whom notwithstanding the doctrine is common doe acknowledge so much the more the mercie of God towards themselues whereby they turne and are saued To this end the Lord said Ioh. 6. No man commeth vnto me except the father draw him as it is written in the Prophets They shall bee all taught of God Whosoeuer therefore hath heard and learned of the father commeth vnto me Also Matth. 13. To you it is giuen to know the mysteries of the kingdome of heauen but not vnto them but in them is the prophecie fulfilled that they hearing heare not to wit hearing with the sense of the body heare not with the assent of the heart as Augustine expoundeth But why some haue eares to heare and others not that is why it is giuen to some of the father to come vnto the sonne and to others it is not giuen who knoweth the minde of the Lord who hath been of his counsell or who art thou O man that reasonest with God saith Augustine de bono perseuerantiae lib. 2. cap. 14. 4. The vngodlie are made vnexcusable in hearing the word of God that they cannot pretend ignorance seeing they performe not so much as outward things which they bee able to doe as it is said in Ezechiel Eze. 2. Whether they will heare or leaue off speake thou vnto them and they shall know that there hath been a Prophet among them And Christ saith Ioh. 15 2â— If I had not come and spoken they should haue no sinne but now they haue no excuse And elsewhere he saith Matth. 24. that the Gospell of the kingdome must bee preached in all the earth for a witnes vnto all nations As also he foretold his Apostles Matth. 10. that they should bee brought before rulers and kings for a witnes to them and to the Gentiles that is to their reproofe and condemnation who beleeue not as Theophylact interpreteth both places I will adde hereunto because of the aduersarie who findeth great fault with this vse of the word the testimonies both of Augustine and also of Luther Augustine tract 81. in Ioh. saith They that contemne or els deride and impugne the commandements of God vnto them the words of Christ shall not be a benefit but a testimonie against them And de praedest sanct cap. 9. he writeth that the saluation of religion from the beginning of the increase of mankind vnto the end is preached to some for a reward to some for iudgment Also de Correp grat cap. 13. Correction is to bee vsed towards all as a medicine albeit the health of the sicke person be vncertaine that if hee who is corrected pertaine to the number of the predestinate the correction may bee vnto him a holesome medicine but if he pertaine not it may be a penall torment Luther Tom. 3. in 3. cap. Ioâ—lis The Gospell is preached saith he to all men and though all doe not greatly beleeue the word yet it is preached as wel to the vngodly as to the godly to these it is the power of God to saluation to the other to iudgement See also lib. 1. sentent dist 47. about the end of the distinction Hub thes 300. The first cauill of the aduersarie But let vs heare Huber First it is a lie that is fained vpon our side that the reprobates are called to no other end but to be hardened and made without excuse for many ends are alreadie rendred He citeth Beza Responsione altera ad Colloq Mompel fol. 149. 95. Item 96. but the exclusiue is ill fained vpon our men and often repeated of Huber but it is not found in Beza Thes 477. Then as he is practised in cauilling he excepteth that to preach faith and repentance to such as shall not beleeue as being by the iust iudgement of God not predestinated vnto faith is as absurd as if a man should preach repentance to the very deuils But there is very great vnlikenes betweene men reprobate and those reprobate spirits albeit in this they agree that eternall fire remaineth for both For the elect and reprobates of men are in this life mingled together neither can we know who shall beleeue who not beside the other things we spake of speciallie the commandement of God whereby the Gospell is ordained for euery humane creature Further he cauilleth If the hearing of the word turne to the reprobates vnto their greater iudgement Thes 478. that they are in worse case then the deuils who from the Gospell preached bring no such iudgement vpon themselues Answere This is a false argument taken from that which is spoken in part To speake simply the deuils are more vnhappie because they be worse and wickedder Ephes 6. whereupon by Paul they are called spiritual wickednes In the meane while it nothing hindereth reprobate men to be in worse condition in part that is to be guiltie of iudgement for some cause wherein the deuils are not guiltie as for example for the contempt of the word preached vnto them and for the vnworthy receiuing of the Lords Supper because vnworthie receiuers eate and drinke their owne damnation But this hath no place in deuils albeit neuertheles as enemies of all righteousnes and order appointed of God and so also as contemners of the word and Sacraments after their maner they shal not escape the iudgement of God Thirdly he cauilleth impudently If the matter so stand Thes â—04 it shall bee better neuer to goe to the word for if they must wholly perish and burne the lesse they doe heare that they may despise the lesse they shall be beaten Be silent cruell tongue and lippes that speake iniquitie What resteth O Huber but by the like reason thou maist conclude seeing many in the Supper of the Lord eate and drinke iudgement to themselues that it shall be also better for vs to abstaine from it But that all men may vnderstand such like sophistrie on both sides this onely followeth to wit that it is better not to come to the Supper of the Lord then to come vnworthily also not to heare the word of God then not to receiue it being heard or els to reiect and tread it vnder our feete after wee haue receiued it but such as bee blessed haue kept the meane For because both they that knowing his will and yet doe not the same and also they that are ignorant of it shall be beaten specially if it bee affected ignorance disdaining to heare the word of God being offered it is our parts both to heare and to keepe the word of God and so to prepare our selues Luk. 11. that wee may worthily receiue the Sacraments So surely we shall best prouide for our selues and not if we iudge our selues vnworthily of the kingdome of God by refusing his word and Sacraments Fourthly that the aduersarie may here also proue to the reader the scoffing wherein hee excelleth if yet it may or ought to bee approued of
the Minor of the argument is false for he that hath knowledge knoweth himselfe to beleeue as before hath been shewed And whosoeuer beleeueth A man may know himselfe to haue faith and so to haue Christ Luk. 22. Matth. 26. is partaker of the merits of the death and humiliation of our Lord Iesus Christ as he saith this is my body which is giuen for you and this is my blood the blood of the New Testament which is shed for you as Luke hath or as Matthew saith which is shed for many for remission of sinnes Why saith he for many Because albeit the blood of Christ be shed for all as touching sufficiencie yet it was shed for the regenerate onely as touching efficiencie as I shewed before out of Innocentius Whereupon Basil saith All of vs as many as do beleeue Exhortat Baptis are redeemed from sinnes by the grace of God which is through his onely begotten sonne our Lord Iesus Christ who said This is my blood the blood of the New Testament which is shed for many for the remission of sinnes which exposition he twise repeateth in his Sermon following of Baptisme for many that is for all beleeuers the blood of Christ was shed CHAP. XVI An answere to the residue of the Absurdities HVber goeth on and that he may maintaine any way his opinion he obiecteth also other absurdities so horrible that a godly minde cannot but tremble in thinking of them as Hubers blasphemies that God is accused of fraud and lying Of fraud in that he saith one thing and thinketh another Of lying in that by word he offereth and commandeth to receiue things which in the meane while by his irreuocable iudgement he forbiddeth to receiue Also that Christ by his passion hath mocked God and men and that the mightie and holy Lord of hosts is worthily accused of crueltie iniustice reioycing at mens harmes and of other great euils agreeing rather to a most cruell tyrant then to God For such and so many words doth his rude and shameles mouth vtter often or rather roreth out But these be the sleights of the aduersarie issuing out of the same forge that his other lyes and slanders doe too too presumptuous truly But because those obiections and mocks excepting only the last saue one respect not so fitly the doctrine of Redemption as of Predestination which treatises Huber here and there without order confoundeth and are long agoe largely confuted by Doctor Luther in his booke of seruile freewill I will not suffer my selfe in refuting them to be carried beside the matter I haue in hand One or two places onely of Luther I will alleadge for their sakes who depend vpon that mans authoritie that they may vnderstand that the doctrine of Luther is wounded through our sides He therefore in his answere to the place of Ezech. 18. Luther de seruo arbit cap. 107. seq J will not the death of a sinner confirmeth the receiued distinction of a double will in God which truly was wont to bee so distinguished for our capacitie And one will he one while calleth secret fearefull and vnsearchable other while the most reuerend secret of Gods maiestie sometime the hidden God but the other will A double will in God he calleth one while the reuealed will other while the word preached sometime God preached and worshipped How God willeth and willeth not the death of a sinner Eze. ca. 18. and proceedeth after this sort God doth many things which he hath not shewed vs in his word and he willeth many things which in his word he doth not shew that he willeth So he will not the death of a sinner in his word that is in his will reuealed in his word but he willeth it by his vnsearchable will Therefore it is well said If God will not the death of a sinner wee must impute it to our will that we perish well I say if it bee vnderstood of God preached For he willeth that all men be saued while he commeth vnto all by the word of saluation and it is the fault of the will which doth not admit God as Matth. 25. it is said How often would I gather thy chickens and thou wouldest not But why Gods maiestie taketh not away this fault of our wil or changeth it in all or why he doth impute it vnto man seeing he cannot want it we may not inquire and if thou wouldest inquire yet thou shalt neuer finde it as Paul Rom. 9. saith Who art thou then that reasonest with God Againe it is sufficient saith Luther to know that God so willeth and this will it is meete we should reuerence loue and adore restraining the rashnes of our reason Here Luther sufficiently sheweth that it pertaineth to his reuealed will that God willeth the conuersion and saluation of all and to his hidden will that he neither giueth nor purposeth to giue conuersion and saluation to all but to whom he will according to his meere good pleasure Neither are these cōtrarie one to another The hid and reuealed will are not contradictorie therefore no suspition of fraude or lying in God as though God spake one thing and thought another when we say that he willeth that is commandeth that all repent and beleeue the Gospell to saluation and yet that he will not worke in all men faith and repentance Euen children may perceiue that here is no contradiction because of the diuers signification of the word will The same man cap. 160. God is not vniust or one that reioyceth at mans miserie This surely offendeth common sense and naturall reason that God of his meere will forsaketh hardeneth and damneth men as though he who is said to be of so great mercie and goodnes delighted in the great and eternall paines and torments of miserable persons This seemeth wicked cruell and intolerable to imagine of God But here the most mercifull God ought to be honoured and reuerenced and wee must referre freely some thing vnto his diuine wisedome that he may bee beleeued to be iust A notable saying where he seemeth to vs to bee vniust For if such were his iustice as might be iudged by mans capacitie to bee iust it should not be altogether diuine and should differ nothing from humane iustice But seeing God is true and one wholly incomprehensible and inaccessible by mans reason it is meete yea necessarie that his iustice also be incomprehensible c. Therefore what peruersenes is this that wee should destroy the iustice and iudgement of God These and many other such things hath Luther against such as contend with their maker Esay 45. Brentius in 1. Sam. 2. v. 25. Brentius also vpon those words touching Elies sonnes They heard not the voyce of their father because the Lord would slay them subscribeth vnto this doctrine and concludeth this whole question in these words Therefore that they may be punished according to the worthines of their deserts the Lord
by his secret power brought it to passe that they should not repent at their fathers admonition and should perish God is not the author but reuenger of sin punishing sins with sins he surely working inwardly what by word he forbiddeth outwardly and his power inwardly hindring that which by his manifest will he outwardly commanded to bee done And this is not to be the author or cause of wickednes but it is to inflict iust punishment for the same But how it commeth to passe that the Lord by his secret power worketh inwardly or hindreth that which he forbiddeth or commandeth outwardly in his manifest word it is a higher point then that mans capacitie can finde out These things Brentius Obiection And whereas it is further obiected that vnles by the death of Christ all faithfull and vnfaithfull be forgiuen and in very deed and properly be restored to grace and saluation Christ is charged to haue deluded God and men by a false passion it is a vaine and vnsauourie deuise Com. thes 37. For there is a flat begging of the question in the antecedent seeing the aduersarie thus reasoneth Christ himselfe confesseth that he died not for a few onely but for the whole world to wit for all mankinde Wherefore if it was the counsell of his father that he should die for the elect onely Christ hath mocked God first and then men holding them in suspense with so great hope as though he died for all Where I beseech doth the Lord confesse that he effectually died or would die for all or that he would that all should haue the effect of his death to wit reconciliation righteousnes saluation none at al excepted of the whole vniuersalitie of maÌ„kind whether they imbrace by faith the Sauiour or by vnbeleefe refuse him Christ witnesseth the contrary Ioh. 17. I pray not for the world but for them whom thou hast giuen me It is a wonder if he hath pacified the iudgement and wrath of his father for them for whom he surely did not vouchsafe to pray And in the same chapter For them I sanctifie my selfe that they also may bee sanctified Therefore for whom he praied for them also he offered himselfe a sacrifice to redeeme them effectually from sinne and death and to sanctifie them for euer and so contrariwise CHAP. XVII Of this that only vnbeleefe condemneth and not other sinnes but whosoeuer is condemned for only vnbeleefe he is condemned ALL these things being made plaine Hubers opinion is now spoyled and his threefold ranke scattered here and there whereto he in vaine trusting and furnished more with number then with strength of arguments hath bid this battel vnto the trueth But yet before we make an end of this point wherein we haue taken in hand the confutation of a new and erronious doctrine of Redemption we must not omit what these new Sectaries teach of the cause of damnation to wit how it commeth to passe that whereas they auouch that by the passion of Christ all without exception are discharged from the iudgement and wrath of God Marke this doctrine of the aduersaries How all are not eternally saued that yet were redeemed and saued by Christs death as they say and receiued into the fauour and bosome of God and that the reprobates as well as the elect are saued yet all are not saued for euer This therefore is the cause say they because some abide by faith in saluation receiued others through vnbeleef refuse contemne and cast away saluation gotteÌ„ for them and so by neglecting and despising their saluation make themselues reprobates and therefore onely are damned because they despise grace and through incredulitie doe binde themselues againe in the guiltines of all sinnes These things are in so many words extant in Hubers Thes 19.69.155.245 And also in his Thes 187. he writeth that such as beleeue not tread vnder foote their redemption and propitiation for their sinnes shaking from them through vnbeleefe and so their vnbeâ—eefe is vnto them the onely cause of damnation In like sort Iacob Andree Col. Mompel pag. 548. saith that men are not therefore damned because they haue sinned but because they will not by faith imbrace Iesu Christ who suffered was crucified and died no lesse for the sinnes of the damned than for the sinnes of Peter Paul and all the Saints noting there these words in the margent onely vnbeleefe damneth men What we like in the aduersaries doctrine As touching this doctrine it is confessed if any man truly beleeue in Christ the sinnes of all the world are not able to cast him downe into hell and contrarily if a man haue not faith he shall be damned albeit the righteousnes of all the world were his owne Mar. 16. For he that beleeueth shall be saued he that beleeueth not shall be damned saith that faithfull and true witnesse De verb. Dom. sec Ioh. serm 60. enar Ps 109. And Augustine writeth that onely the sinne of vnbeleefe shutteth the doore against all other sinnes that they are not released by the grace of God as by beleeuing all sins are remitted What we mislike iustly The first faulte or error against the doctrine of the Apostles and Prophets Yet two things in the said opinion doe iustly displease vs. One is that whereas this opinion is forced to acknowledge that the saluation of Gods kingdome happeneth not but by faith yet it dare auouch that there is remission of sinnes freedome from the iudgement and wrath of God and power of the deuill yea and saluation it selfe without faith For it will haue all these things to come to all men indifferently by Christs death whether they beleeue or not otherwise than all Prophets and Apostles doe testifie Acts 10. that he that beleeueth in Christ through his name receiueth the remission of sinnes the wrath of God abiding vpon the vnbeleeuers Ioh. 3. This is a farre other opinion than if a man should say as Huber doth that all together are set free from all sinne and all iudgement and wrath of God is taken away and blotted out in all men yea in vnbeleeuers onely through vnbeleefe they be againe bound with the guiltines of their sinnes and doe fall againe vnder the wrath of God Serm. 60. Augustine saith well in the forecited place The medicine of all the wounds of the soule and the onely propitiation for the sinnes of men is to beleeue in Christ and by faith we are borne of God and made the sonnes of God as it is written to them that beleeue in his name he hath giuen power to become the sonnes of God The other thing which is worthily reproued in the alleadged opinion is this The second fault or error confuted by foure reasons that it precisely setteth downe the contempt or lothing of the grace of the Gospell through vnbeleefe to bee the cause of damnation For first this opinion presupposeth the offering of the grace of the Gospell in
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
shall raigne vpon the earth The Minor But vnto the Church properly belongeth this dignitie to be a chosen stocke a royall priesthood a holy nation witnes Peter 1. Epist 2. which also the words out of the Reuelation chap. 5 now cited doe confirme where the voice and confession of the Church is Thou hast made vs to our God kings and priests The conclusion Therefore it followeth that the proprietie of redemption is in the possession of the Church The 12. reason From the vse of the Sacraments The 12. argument from the vse of the Sacraments Vnto whom nothing is sealed in he vse of the Sacraments vnto them the promise of grace in the word belongeth not For the nature of the promise is all one both in the audible and visible word But in the Sacraments Baptisme and the Lordes Supper nothing is sealed to such as be aliants from Gods couenant and vnbeleeuers Therefore neither doeth the promise of grace in the word belong vnto them For the proofe of the assumption let the things be considered that we haue of that matter spoken before in the Confutation The 13. reason The 13. and last argument If all men wholy bee receiued into the grace and fauour of God by the death and grace of the Sauiour Hub. Thes 157. 536. so that no man shall euer perish now after his redemption vnles he despise the grace of God Hub. thes 157. 136. Marke this reason agaynst the aduersarie and through vnbeliefe shake off and forsake his redemption It will follow that all the children of al Thalmudists Mahumetists Turks Tartarians and such as feed on mens flesh called Anthropophagi and such like as long as they want the vse of reason and therefore actuall sinne and be not yet subiect to the contempt of grace are in the state of saluation and dying in that age of what nation soeuer they be in the Church or out of it are eternally saued which thing is manifestly and Anabaptisticall dotage of those men I say that follow the pauilions of Mennon Mennon Theod Phil. Hofman and Theodorike Philip vp and downe the Low Countries which they haue drawen vnto them from the sinke as it seemeth of Melchior Hofman For Theodore Phillippi is of this opinion and plainely writeth Lib. de baptismo Because Christ the Lambe of God hath taken away the sinnes of the world by his death and blood that no man can be damned for the sinne of Adam and therefore that the kingdome of heauen belongeth to all children indifferently that al are innocents and reputed without sinne before God seeing no sinne beside Adams can be imputed vnto them and that the same is satisfied and taken away vniuersally by the death of Christ so that infantes for Adams transgression cannot be iudged or condemned And the Pelagians also as Augustine witnesseth laboured to bring some such thing in to wit August lib. 2. de nuptijs concup cap. 33. that litle children are innocent and without all guiltines after that Christ had died for them But the Scripture teacheth vs to put here a difference betweene the infants of Gods people Infants of the faithfull differ from others and the infants of vngodly nations and reiected of God And the infantes truely of Gods people Gen. 17. 1. cor 7. Math. 19. albeit as the rest by their carnall natiuitie they bee borne vnder sinne and wrath haue a promise that they belong to the number of Gods people and of the Saints and so to the inheritance of the kingdome of heauen More arguments I will not here alledge A doubt wheÌ„ redemption beginnes in vs. for by those which haue beene brought our purpose I trust is more than sufficiently declared Onely one doubt remaineth If the beleeuers onely are to be accounted for the redeemed of Christ doeth therefore their redemption begin when they begin to beleeue Answere I answere The redemption of the Church by Christ may diuersly be considered Tit. 1. 1. Tim. 1. First in respect of Gods purpose and predestination according to which grace is giuen vs in Christ Iesu before the world Secondly in respect of the merite and satisfaction perfourmed of Christ Foure waies redemption is to be considered Comment in Apoc. 1. when vpon the altar of the crosse hee tooke away enmities and reconciled the whole Church of Iewes and Gentiles to God in one body through the crosse as Paul testifieth Ephesians 2. Then surely as Rupertus writeth he redeemed and washed in his blood from their sinnes not onely these men that now are beleeuers or had beleeued but also those that should beleeue in time to come as farre foorth as hee gaue them power to be washed For he washed them not then actually but in power For they could not in very deed be washed who were not yet borne or els as yet had not beleeued Thirdly redemption is considered as farre foorth as we are made partakers of it by faith whose force and necessitie is so great for reconciliation before and after the worke of redemption performed in the flesh of Christ that as it hindred not the olde fathers which beleeued from their deliuerance in that Christ had not as yet suffered so now it nothing profiteth the vnbeleeuers for their deliuerance that Christ long agoe the iust for the vniust was deliuered to death Lastly redemption is considered as farre forth as we enioy full and perfect redemption for euer all our enemies being vtterly destroyed and euen death it selfe which is of the Apostle called the last enemie of which redemption Christ witnesseth Luke 21.28 and Paul Ro. 8.23 But of this enough THE THIRD RANKE OF PROOFES CONTAINING THE TESTIMOnies of Antiquitie CHAP. VIII TO these things hitherto alleadged out of the Scripture whereunto as to the anchor and prop of our faith wee must flye in all things Atâ—â—â—s in Synopsi that we may be in safetie the testimonies of antiquitie seeme now needfull to bee brought in to this end that the trueth may more and more cleerly appeare by that consent and the mouthes of the aduersaries may bee stopped who reasoning and debating I know not what vngodly nouelties endeuour to reproue vs as though wee spake some new thing Tom. 10. de verb. apost ser 14. as Augustine of old complained of his and the Churches aduersaries For a man may see them grow to such craking if not ignorance that they boldly complaine that our opinion of this controuersie was neuer heard in any time among that people Hub. thes 18. where the name of Christ hath been preached that what they auouch leaneth vpon the consent of all Christianitie forsooth Thes 19. for that the Catholike and true Church hath alwaies beleeued and with one mouth euer confessed that Christ died for all men vnderstand effectually Compend thes 27. whereof the question is betweene vs and our aduersaries As touching this new opinion Thes
there hath been also a double vse of that word For one while the word predestination is applied vnto both elect and reprobates and as wel these as the other are called predestinate but these that they may bee vessels of wrath prepared for destruction the other that they may be vessels of mercie prepared by God to glory So Augustine manifestly vseth the word predestination August Enchir ad Laur. cap. 100. when he saith That God as highly good doth well vse euen the wicked to their damnation whom he hath iustly predestinated to punishment and to their saluation whom mercifully he hath predestinated to grace The same man tract 110. in Ioh. There is a world of those that shall be damned whereof it is written Least we should be condemned with the world For this world Christ prayeth not for he is not ignorant whether it is predestinated to wit to suffer eternall torments with the deuill as the same man writeth elsewhere But especially Fulgentius to Monimus lib. 1. Aug. de Ciuit. dei lib. 15. cap. 3 at large intreateth of a double predestination one of the good to glory the other of the wicked to paine Fulgent Whereupon in the beginning of the second booke he thus defineth predestination Gods predestination saith he is nothing els than the preparation of his workes which in his eternall disposition he foreknew to doe either in mercie or in iustice that is predestination is the eternall decree of God whereby he hath purposed to saue some out of mankinde of meere grace through Christ and to reiect others from the same grace in his righteous iudgement and for their sinnes to damne them for euer Thus predestination shall comprehend both election and reprobation But sometime the name of predestination is vsed for election onely whereunto on the contrary The 4. signifition and vse of the word reprobation is opposed And thus the Scripture euery where almost speaketh of predestination Whom he foreknew saith the Apostle Ro. 8. the same he predestinated whom he predestinated them he called and whom he hath called them he hath iustified whom he hath iustified them hath he glorified And he addeth Who shall lay any crime to the charge of Gods elect Where he expressely nameth them elect whom hee had called predestinate The same Apostle Ephes 1. He hath chosen vs in him before the foundations of the world were laid and hath predestinated vs that hee might adopt vs to bee his sonnes by Christ Iesus in himselfe De predest Sanct. cap. 10. Augustine also for the most part speaketh of predestination in this sense taking it for the eternall free election of God which sometime for difference sake he calleth predestination which is in good and the predestination of Saints But most often and euery where almost when he speaketh of election and the elect he mentioneth simply the predestinate and predestination And in the schoole Diuines also albeit vnder the same name of predestination they intreate both of election of the saued and also of the reprobation of the damned yet scarse may a man finde the words predestination and predestinate otherwise vsed than for election and the elect And taking the word after this maner which is most vsuall as I haue said wee will with Augustine define predestination to bee a preparation of grace De predest Sanct. cap. 10. Predestination of the Saints what it is For this saith he is the onely difference betweene grace and predestination that predestination is the preparation of grace but grace is now the gift it selfe Wherefore also de fide ad Pet. Diacon cap. 35. he defineth predestination to bee the preparation of a free gift And by grace he vnderstandeth as well future glorie as al the benefits of God in this present life whereby as by meanes the predestinate or elect are directed and lead vnto that end Hereupon cap. 14. de bono perseuer he thus defineth it Predestination of the Saints is nothing els than the prescience and preparation of Gods benefits whereby as many as are deliuered are most certainly deliuered the rest being left in the masse of perdition by the iust iudgement of God To the same end is it that elswhere he interpreteth predestination to be a purpose of shewing mercie according to the saying I wil haue mercie on whom I will haue mercie and I will haue compassion Eâ—xod 3â— Rom. 9. on whom I will haue compassion Moreouer this predestination of the Saints is in the Scriptures of God for the most part called Election Election diuersly taken in Scripture Many are called but few are elect saith the Lord Matth. 20. And Paul Ephe. 1. testifieth of the election of the faithfull in Christ before the foundations of the world were laid Yet wee must not be ignorant that there be diuers elections of God wherof the sacred Scriptures make mention For some are for the execution of some certaine office Ciuill or Ecclesiasticall namely the office of a King Priest Prophet or Apostle So Aaron was approued to be the elect priest of God by the miracle of the rod that budded Num. 17.5 Deut. 21.5 So his posteritie who had the Priesthood in Israel are called the elect of the Lord. Likewise Saul in respect of the kingdome is called the elect of the Lord. Besides 1. Sam. 10 24 2. Sam. 21.6 1. Sam. 16. of the sonnes of Isai none but Dauid was elect of the Lord to the kingdome We reade also in the Gospell that it was said of the Apostles Io. 6. Haue not I chosen you twelue and one of you is a deuill Whereof also see Luk. 6.13 Act. 1.2 Further Gods election is taken for election to saluation and that two maner of waies either that which was from euerlasting or els that which is made in time which floweth from the former lying hid in the minde of God and is the effect and execution therof to wit when a man is now actually chosen out of the world and ingrafted into Christ and regenerated to eternall life Of such Christ speaketh Ioh. 15. Ye are not of the world but I haue chosen you out of the world therefore the world hateth you De praedest sanct cap. 17 Of this double election thus saith Augustine Wee are elected before the creation of the world by predestination wherein God foreknew his future workes but we are elected out of the world by vocation wherby God fulfilleth that that he hath predestinated There is beside this vse also of the word that they are called Elect in generall whosoeuer by outward calling belong to the people of God So Deut. 4. vers 37. and 7. vers 6. and 14. vers 2. all Israel is said to haue been chosen of the Lord namely to be a holie people and peculiar to the Lord their God out of all people in the whole world As also in Peter they are called elect whosoeuer are called to the bodie of the Church and are
ought to confesse and maintaine it in men of ripe yeares also for there is one and the same maner of the predestination of all men CHAP. VIII The same point is proued by testimonies of the sacred Scriptures BVt let vs come to more manifest proofes Deut. 7.6 7 8. The onely grace of God is the cause of Election Moses saith to the children of Israel Thou art a holy people to the Lord thy God the Lord thy God hath elected thee to be vnto him a peculiar people of all people that are vpon the face of the earth We heare the election of Israel of the cause whereof he straightway addeth Not because you were more then all people did the Lord loue you and chuse you for you were fewer then any people but because the Lord loued you and would keepe the oth that he made to your fathers he hath brought you out with a mightie hand Behold the free purpose of God is the cause of this election The same man Deut. 8.17 chap. 8. Beware least thou say in thy heart my strength and the power of my hand hath got me these riches but remember the Lord thy God because he giueth thee power that hee may confirme the couenant he sware to thy fathers Chap. 9. And chap. 9.4.5 Say not in thine heart when the Lord hath cast out these nations before thee for my righteousnesse the Lord hath brought me in to possesse this land and for the impietie of these nations the Lord hath thrust them out before thee Not for thy righteousnesse and the vprightnes of thy heart doest thou go in to possesse their land albeit for the vnrighteousnesse of these nations the Lord thy God will expell them before thee but that the Lord may confirme his word promised to thy fathers Abraham Isaac and Iacob Neither is it sufficient with Moses to say that the inheritance of that land was graunted to the people of Israel not for their merits vnles he should adde Know thou that the Lord not for thy righteousnesse giueth thee that good land to possesse for an inheritance because thou art a people of a hard necke Whereby he declared them vnworthie of euery good thing Behold therefore the most ancient doctrine of grace and election according to grace confirmed by the voice of the holy Ghost in the verie beginnings of the people of Israel For clearely in one and the same place of Scripture doth the Prophet shew the goodnes and seuerity of God saying Not for the righteousnes of this people but through the grace onely of God taking pitie on them is the inheritance of the Land giuen vnto them but the nations are driuen out of the same Land for their vnrighteousnes Yet because vnrighteousnes belongeth as well to the Israelites as to the Cananites and Amorites it appeareth so much the more plainely that God saw no goodnes in them why he should aduance that nation aboue all other nations Eze. 16. And Ezechiel excellently describeth that the Lorde of meere mercie had a respect to that people from the beginning as vnto a yong maide naked defiled and polluted in euery part And how often I praie did they tempt the Lord in the desert Psalm 95. 1. Cor. 10. Acts 7. how often did he saue them from his mercy and his couenant sake when did they not resist the holy Ghost Therefore it is manifest that God chose whom he would of meere grace Obiection But there Moses speaketh of the temporall election of the Israelites that they should be the people of God and of temporall benefites following that election as were their deliuerance out of Egipt their bringing into the Land of Canaan c. Answere I answere first that that temporall election included also the eternall Temporall election includeth eternall albeit not as touching the whole body of that people yet as touching some in that body For in the assembly of them that be called alwaies there bee some elect that shall haue giuen them eternall life And specially of that people doth the Apostle confirme it From the type to the trueth the consequence is good Rom. 11. Secondly from the deliuerance out of Egipt and the bringing into the Land of Canaan the consequence is good as from the types vnto the thing signified that God doth giue freely and of meere loue redemption also from sin and eternall life to whom hee will and would from euerlasting Thirdly here a generall reason is very strong If we cannot merite temporall things much lesse eternall If these externall things depended vpon no merites of the Israelites but on the onelie purpose of God shewing mercie much more on the same doth the electiō vnto the inheritance of the kingdome of heauē depend That place also in Ecclesiasticus 33. is not to be contemned although that book is not of like authority with the canonicall Scriptures Of this booke Aug. ad Simpl. lib. 1. q. As one day excelles another by the iudgement of the Lorde so by his manifolde knowledge men are distinguished and aduanced or cast downe Because as claie is in the hand of the potter which he handleth at his pleasure so men are in the hand of God their creator to euery one of whom he rendreth as pleaseth him As good is contrary to euil and life to death so is the godly man opposite to the sinner and be sinner to the godly So in al the workes of the most highest thou maiest see two things whereof one is contrary to the other 1. We are here admonished that all men are equall and alike by nature and beginning as by nature the dayes are alike also the vessels are like one another being made of the same claie as touching their matter and originall We also all of vs are of the same claie or of one and the same lumpe for we all do draw our beginning from the earth Thereof came Adam the first that was created and of Adam we all Neither haue all mortall men the same originall onely but also the same condition of byrth because all of vs are in sin borne of Adam seeing he fell a waie from his first creation 2. We are taught in the foresaid words that whatsoeuer and what maner soeuer differences there be among mē they come from God who aduaunceth some and abaseth others blessing some and cursing others 3. There is no other cause of this difference alledged but the disposition will wisedome and iudgement of the most lightest who seeing he is the creator of all things he obtayneth the chiefest and vncontroulable soueraignetie ouer all his owne workes much more than the potter that maketh of the same claie whatsoeuer pleaseth him I proceede vnto Paul who as a learned scribe in the kingdome of heauen bringeth out of his treasure new things and old to the confirmation of this doctrine He in the 9. chapter to the Rom. willing to take away the offence arising of the vnbeliefe of
Beside this argument which is the principall out of this place there be others also Let the second argument then be from thence that the Apostle testifieth that we are elected in Christ They that are chosen in Christ are chosen doubtles not of their works or for any respect of their worthines properly For so they should be said to be elected in themselues and not in Christ Thirdly we are elected being not as yet borne yea before the creation of the world wheÌ„ we had done neither any good nor euill Neither can that shift haue any place touching the foreseeing of some good in vs because as I also aboue mentioned and the precedent words of the Apostle did confirme no good could be foreseene in vs but what was prepared of God by the grace of predestination Fourthly the last end of our election is the acknowledging and setting forth of the glorious grace of God by which he doth freely make vs acceptable vnto himselfe in that his beloued But this end God could not obtaine vnlesse election were euery way free For wittily and truly saith Augustine It is not grace any way A fine saying if it bee not freely bestowed euerie way Fiftly Paul expressely assigneth the cause of our predestination when he saith He hath predestinated vs according to his good pleasure he doth not say according to the purpose of our will as though God did respect our future good works or the consent of our will vnto his offered grace or else the good vse of our freewill or such like thing in ourselues The Greeke words are very significant Why God chuseth this man and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore to such as aske the question why hath God chosen these men and not those the answere is most true and good because it so pleased him As Christ alleadgeth no other cause of the Gospell hid from the wise and reuealed to babes but the good pleasure of the father And surely if we diligently consider in the Scriptures what things are taught of the cause of predestination we shall see them come for the most part to these heads namely To the good pleasure and will of God which two words are ioyned together Eph. 1. To his purpose that is according to election Ro. 9. To his power also as the Apostle saith Hath not the potter power Lastly vnto the mercie and loue of God when he saith It is not in him that willeth nor in him that runneth but in God shewing mercie And Iacob I haue loued but Esau I haue hated But concerning workes done or to bee done the Scripture speaketh not a word in this matter but alwaies to exclude them as from vocation and iustification so also from election Furthermore hitherto tendeth that which the Lord saith The 3. place Ioh. 15. Ioh. 15. Ye haue not chosen me but I haue chosen you And we had chosen him if according to our faith or good will election had bin If we should be chosen of God saith Augustine De praedest sanct cap. â—3 because he foresaw that we would beleeue and not that he himselfe would make vs faithfull doubtles we our selues should first chuse him by beleeuing in him that wee might deserue to bee chosen of him He taketh away this altogether who saith Ye haue not chosen me but I you CHAP. XI Of the cause of reprobation IT sufficiently then appeareth by so many proofes alleaged that God elected his Saints in Christ vnto eternall life not for any workes or through foreseeing of their faith but according to the purpose of his own will of meere grace which doth not finde Aug. hom in Io. 38 epist 106 but make them to be elected as the ancient saying is And albeit wee seeme with the same labour not obscurely to haue touched what must bee held concerning the cause of reprobation yet to make the matter more cleere wee thinke good seuerally to declare The cause of reprobation is the will and good pleasure of God and not foreseene vnbeleefe or sinnes that the cause of reprobation consisteth not in the future vnbeleefe of the reprobates or other sinnes which God foresaw but in the will of God himselfe chusing whom he pleaseth and reprobating whom hee pleaseth by his will which is surely remote from our senses yet most right and to bee adored rather than curiously searched into The 1. reason Rom. 8. Ephes 2. For if sinnes were the cause of reprobation wee had all been reprobates seeing all of vs are vnder sinne the children of wrath and eternall death that such election should adopt as abdication doth refuse And albeit the grace of the Mediatour bee offered vs in the Gospell yet it is Gods gift that we begin to haue faith and doe hold it vnto the end For what hast thou that thou hast not receiued 1. Cor. 4. Why then is this mercie withdrawne from the reprobates Marke this Aug. ad Simpl. lib. 1. that faith is not inspired into them Is it because they will not No. For so on the contrary the elect should therefore beleeue because they are willing and so God should not giue them faith but they by being willing should bestow it on themselues and should haue some thing that they had not receiued The 2. reason Further if wee should consider reprobation to slow from vnbeleefe or from malice foreseene it wil necessarily follow that election dependeth on faith or workes foreseene This reason is Augustines but that he speaketh particularly of Iacob and Esau If saith he we graunt Aug. ad Simpl. lib. 1. that Esau was not hated but for the desert of vnrighteousnes it followeth that Iacob was loued for the merit of righteousnes Againe If because God foresaw the future euill workes of Esau therefore he predestinated him to serue his yonger brother euen God predestinated Iacob therefore that his elder brother should serue him because he foresaw his future good workes Paul doth alike speake of both The 3. reason While the children were yet vnborne when they had done neither good nor euill that the purpose of God might stand sure according to election not of workes but of the caller it was said The elder shall serue the yonger These words Augustine weighing expressely writeth in the foresaid place that Esau was reiected for no desert because both he was vnborne and also had done nothing no not in the foreknowledge of his future euill will because so Iacob also had been approued by the foreknowledge of his future good will and in vaine it should bee said Not of workes The same things he writeth ad Laur. cap. 98. The obiection that the Apostle moueth The 4. reason Rom. 9. Is there therefore vnrighteousnes with God and the answere to that obiection and also the parable of the potter of his owne power and will making vessels to honour and vessels to dishonour fully confirme our opinion that as wee can assigne no other
things are not done vnlesse God doe permit them Whereupon saith he after this sorte it is not inconuenient that God hath predestinated euill things while he correcteth not euill men and their euill workes but he is said more specially to foreknowe and predestinate good things because he maketh them both to be and to be good but in euill things he causeth onely that they essentially be and not that they be euill Fulgent lib. 1. ad Mon. Contrariwise Fulgentius in his first booke to Monimus where plentifully and of purpose hee handleth this question defineth Sinnes are foreknowne but not predestinate to be done yet punishment for â—â—â—e is predestinate of God that the good and righteous God foreknew surely the sinnes of men because nothing that was to come could be hid from him yet that he predestinated no man to sinne This opinion he confirmeth by the definition of predestination which in his iudgement is nothing else than the preparation of the workes of God or the mercifull and iust disposition of a diuine worke that should come to passe Seeing therefore that iniquitie pertaineth not to the worke of God which he knoweth how to punish and not to commit it will follow of the definition already brought that a man is not predestinated of God to commit sinnes Hee bringeth also his reason That sinners should be vniustly punished of God if by his will they should sinne as being predestinated of him to sinne Aug. de pred sanâ—â— cap. 10. How predâ—stination and foreknowledge differ Further he citeth Augustine and Prosper to be of the same minde For Augustine in that notable worke that hee wrote of the predestination of Saints chap. 10. distinguishing betweene Gods foreknowledge and Predestination saith Predestination cannot be without foreknowledge but foreknowledge may bee without predestination How predestination foreknowledge differ For by predestination God foreknew the things that he would do but he was able to foreknow euen the things that he doth not as all sinnes For albeit some things are so sinnes that they be also punishments of sinnes yet here sinne belongeth not to God but iudgement The same man vnto the Articles falsely laid to his charge Art 7.8 9. quibusdam seq when the Pelagians spitefully traduced the doctrine of predestination as though hee would make God the author of sinnes refuting that detestable and abominable blasphemy at large thus writeth The Lords predestination is neuer without goodnes neuer without iustice for all the waies of the Lord are mercie and trueth And the holy deitie liked not to prepare the adulteries of matrones and the deflouring of maidens but to condemne them nor to appoint them but to punish them And in the same place Gods predestination hath not stirred vp moued or caused the falls of them that perish nor the malice of wicked men nor the iniquities of sinners but he hath altogether predestinated his iudgement whereby he will render to euery one as he hath done be it good or euill which iudgement should not be if men should sinne by the will of God Also There is no predestination of God for the transgression of the law and the committing of any kinde of sinne It is sufficient to know that the standing of things bee of him and that the ruines of things bee not of him neither doth it follow as they that obiect such things suppose that God hath taken away repentance from them to whom he hath not giuen it and that he hath throwne them downe whom he hath not lifted vp seeing it is one thing to make guiltie an innocent person which is farre from God another thing not to haue pardoned a wicked man which belongeth to the desart of a sinner Againe Aug. Hypognost 6. The rule of this matter in question must surely bee maintained which is cleere by diuine testimonies that sinners in their owne euils are foreknowne onely Ad 14. obiect Gallorum Why infidelity commeth not of predestination but punishment is predestinated for them Hereunto Prosper a learned and godly man consenteth The infidelitie of such as beleeue not the Gospell is not bred of Gods predestination For God is the author of good things and not of euill And in his answere to the 15. obiection God only foreknew and did not also predestinate those things which should not haue from him the cause of their working To the same purpose did the Councell of Araus determine in their last canon And as for Anselme he disagreeth not so much in sense as in words from the things which these fathers write iudge seeing hee vsed the word predestination in a more generall signification for preordination making it all one to predestinate and to decree that a thing should be And now there is nothing at all done Marke this that the Lord is vnwilling with all yet so that we know that good things are done by his assistance and working euill things are permitted he giuing them ouer and ordaining and directing them to such good ends as it pleaseth him And this is it that Fulgentius also writeth that God surely is not the author of euill thoughts Lib. 1. ad Mon. yet that he is the ordainer of euill wils and that he doth not cease to worke some good of the euill worke of euery euill man Obiection Some man may say that the elect are predestinate not onely to glorie but also to righteousnesse to wit to faith and good workes Therefore also that the reprobates may seeme to be predestinate both to sinne and to punishment Answere Answ Election and reprobation doe agree in this that as election is the preparation of glory so reprobation is the preparation of punishment Thom. in 9. ad Rom. lect 1. but they differ that election importeth the preparation of faith and good workes whereby a man commeth to glorie How election and reprobation agree and differ but reprobation doth not import a preparation of sinnes whereby a man commeth to punishment Wherefore this onely followeth seeing the elect are predestinated to faith and repentance that they may be holie and blameles before God that the reprobates are not predestinated to the same grace Obiection But the hardening of reprobates is predestinated of God And that is sinne Therefore some sinne is predestinated of God Answere The answere to this obiection is manifest by those things that haue been spoken For the hardening of reprobates is so sinne that withall it is also the punishment of sinne and it so faire forth pertaineth to Gods predestination because it is not farre from the working of it For those things that bee so sinnes that withall they be also punishments of sins in them not sinne but Gods iudgement pertaineth to Gods predestination as I haue shewed out of Augustine CHAP. XIX That predestination is stedfast and vnmoueable THe fourth part of this whole treatise The necessitie of predestination is vnmoueable according to the diuision set downe in
punish Absalom Likewise nothing of the word of the Lord against Ahabs house fell to the ground 2. King 10. but the Lord accomplished as hee had spoken by his seruant Elias Gen. 37.39.41.50 On the other side how wonderfully was Ioseph when his brethren went about to kill him sent into Egypt and aduanced to the gouernment of the kingdome that the counsel of the Lord might be fulfilled What was of lesse hope in the eyes of men than Dauids raigne Yet he rose to the dignitie of the kingdome out of all his persecutions and gouerned the people by the knowledge of his hands that the Lords counsell might stand when all the deuises and counsels of the people were scattered These things are plaine and cleere Acts 2. 4. But that is more notable that wee reade of Christ himselfe Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together against him to doe whatsoeuer the hand and counsell of the Lord had before determined to bee done Chap. 13. And when by the determinate counsell and prouidence of God they had taken him being yeelded vnto them with wicked hands they crucified and slue him and fulfilled all things that the Prophets had written of him albeit all the while they went about another thing What shall we say of the Apostle and teacher of the Gentiles 1. Tim. 1. who first was a blasphemer and a persecutor and an oppressor how mightily and miraculously was he called to the Gospell Gal. 1. when it pleased God who had separated him from his mothers wombe Râ—â— 9 10. Esa â—â— And to vse not so much examples of persons as of nations the Gentiles who sought not after righteousnesse attained vnto it and the Lord was found of them who sought him not and made manifest to them that did not enquire after him But Israel did gainsay Rom. 11 and seeking his owne righteousnes was not subiect to the righteousnesse of God For the elect obtained it the rest were hardened as it is written He gaue them the spirit of slumber eyes that they should not see and eares that they should not heare Fourthly The 4. reason the same doctrine of the vnchangeablenes of Gods predestination is in sundrie places mentioned of Augustine as cap. 7. de correp grat If any of the elect perisheth God is deceiued and is ouercome by mans sinne but none of them perisheth because God is not deceiued nor ouercome by any thing But he speaketh of such as be elected to raigne with Christ and not in that sense as Iudas was elected to the worke whereto he serued And in his answere to the Articles falsely laid to his charge The predestination of God albeit it be vncertaine with vs yet with him who made the things that shall come to passe it abideth vnchangeable neither doth he darken the things that he inlighteneth nor destroyeth what he doth build nor plucketh vp what he hath planted For the gifts and calling of God are without repentance and the foundation of God standeth sure hauing this seale The Lord knoweth who are his And most notably in Soliloq cap. 28. All of vs are as a menstruous cloth comming out of a corrupt and filthie lumpe but thou that only art cleane doest purifie them in whom it pleaseth thee to dwell whom without their merits thou hast predestinated before the world and chosen for thy selfe to be a holy temple whose names and number thou knowest and who cannot perish to whom all things worke for the best The Lord knoweth from euerlasting the names and number of elect and reprobates yea euen their very sinnes For when they fall they shall not fall downe because thou puttest vnder thine hand keeping all their bones that none of them bee broken But yet the death of sinners is most miserable those I meane whom before thou madest heauen and earth according to the great depth of thy iudgements being secret yet alwaies iust thou didst foreknow for eternall death whose names and merites are numbred with thee who hast numbred the sand of the sea and fadomed the bottome of the depth All things worke for the worst to reprobates yea euen their prayers whom thou hast left in their vncleannes to whom all things worke for euill yea their very praier is turned into sin that if they should ascend into heauen and make their neast among the starres they might as dunge perish and not in the end Likewise the Author of the calling of the Gentils lib. 2. cap. 10. saith All the sonnes of adoption not onely are elect at the time of their calling here in this life but also before the world was made in which election what man soeuer was not in Christ foreknowne shall by no meanes be made partaker of him And by and by The foreknowledge of God looseth nothing of the fulnes of the members of Christs bodie and the whole summe forknowne and in Christ before the world forechosen cannot bee by any hurt diminished No man can doubt that this is Luthers verie doctrine Cap. 148. that readeth his booke of seruile will where he often mentioneth that the elect are builded vp by the word Cap. 40. and made better and that the reprobates are offended and become worse that they amend their life by the holie Ghost and that the other perish without amendment Cap. 59. and if the elect bee in an error yet that before their death they do come into the right way Cap. 152. that this is necessary and that they cannot finally bee offended And praefat ad Rom. he writeth that the decree is stable and the necessitie vnmoueable of Gods predestination and he saith that this necessitie is verie necessarie for our saluation and consolation because we be so weake in our selues that if saluation stoode in vs verie few or none should be saued for the deuill would conquer all But now seeing this sure and most certaine decree of God cannot bee chaunged nor abolished by any creature wee haue hope that at length we shall ouercome sin To say that the elect may be increased or diminished is Pelagiâ—nisme Epist his ad â—â—â—st albeit now it rage in our flesh These things in that place saith Luther But as it is a point of sound doctrine to hold that the predestinate number of the chosen can neither be increased nor diminished so not to rest therein is Pelagianisme as Prosper testifieth Which Hilarie also confirmeth reporting that the remnants of the Pelagians tooke it hardly that such as were of sound faith preached that men were so predestinated both to the one and the other state that none could go from one to the other By these things then it is manifest The elect cannot perish that such as be predestinate to eternall life doe not perish yea cannot possibly and that because of the counsell of Gods will that cannot be infringed or hindred by any creature
But all actions and motions of the mindes of men are determined of God Therefore necessarily they so come to passe by the force of the consequent there is in them no libertie of our will Answere This Syllogisme being granted wee yet denie that which is inferred vpon it For we must make difference betweene the necessitie of coaction Necessities twofold and immutability That moueth violently through an externall beginning only but this imposeth surely a necessity vpon the second causes that they effect this or that thing and thereby also vpon the effects that they so come to passe Things in respect of God necessarily come to passe but in respect of second causes most things are contingent and casuall yet it taketh not away the natures of things but rather confirmeth them Therefore albeit in respect of God who foreseeth all things infallibly and vnchaungeably foreordayneth them necessarily that is infallibly and vnchaungeably all things come to passe yet in respect of the second causes them I meane that are not in their owne nature limited to certayne effects as be all the willes of Angels and men many things are done contingently and by choice And it is to be marked that seeing effects haue their names of their next causes such effects are rightly called contingent euen as they that arise of second causes necessarily working as the motions of heauen the heate of fire are and are called necessarie albeit notwithstanding in respect of God altering the order of nature as often as pleaseth him contingencie or chaunce hath also place in such Examples confirme this answere Examples hereof As for example Christ must suffer and be slaine yet he suffered and dyed willingly as it is written I lay downe my life Luke 24. that I may take it againe No man taketh it from me Iohn 1â— I haue power to lay it downe and I haue power to take it againe Also All things must bee fulfilled which were written of him yet what was more casuall considering the natures of second causes than that the souldiers cast lots for Christs coate that they brake not a bone of him and such like In the Angels also perfect spirits in heauen so mightie is the kingdome of grace that necessarily they doe not sinne shall we therfore depriue them of the libertie of their will What shall wee say of God himselfe who is vnchangeably good who must needes alwaies liue and foreknow all things Yet God forbid that we should put the life and foreknowledge of God vnder necessitie as neither is his power diminished when he is said that he cannot dye De Ciuit. Dei lib. 5. cap. 10. or bee deceiued Which example Augustine also vseth where hee answereth in like maner the foresaid question by that distinction of a twofold necessitie And chapter 9. he writeth that it doth not follow that if there bee with God a certaine order of causes therefore nothing is in our will seeing in the very order of causes euen our willes are accounted Anselme writeth at large of this matter concerning the agreement of Gods foreknowledge and predestination with freewill CHAP. XXI Answers to the other obiections Obiection 4 Whether the ministery of the worde be ouerthrowne by predestination BVt they say that by the doctrine of Gods vnchangeable predestination the ministerie of the word is ouerthrowne and cleane taken away to wit all instructions exhortations reproofes consolations and lastly all doctrine both publikely and priuatly For what things are vnchangeably predestinated of God to be done in vaine are meanes vsed in them And such is the saluation of men Therefore such meanes are vsed in vaine Answere But there is an error in the Maior which onely is true touching meanes that are not ordained of God or els without which it is manifest that hee will bring to passe those vnchangeable euents But it is of no force concerning those meanes which euen he himselfe pleaseth to vse for the ends appointed of him and hath also commanded vs to vse them And such are those meanes that are mentioned in the obiection For it is written 1. Tim. 4. Giue heede to exhortation and reading practise these continue therein take heede to thy selfe and to doctrine For if thou do this thou shalt saue thy selfe and those that heare thee Also Be instant in the word in season 2. Tim. 4. out of season rebuke reproue exhort with all trueth and doctrine watch in all things And the Lord himselfe saith Matth. 18. If thy brother sinne against thee goe and tell him his fault c. if hee heare thee thou hast wonne thy brother Iam. 5.19 Iud. vers 21. And euery where wee are commaunded to stirre vp the slothfull to reproue those that sinne that they may repent Further it is certaine Predestination comprehendeth both the end and the meanes to the end that predestination belongeth not onely to the end namely the saluation of such as be predestinate but to the meanes also leading to that end the word of God and experience bearing witnesse that it is giuen to very few to receiue the doctrine of saluation by the Lord himselfe or by Angels Aug. de bono pers cap. 19. without the preaching ministerie of man and that it is giuen to many to beleeue in God by men For God obserueth this order commonly towards his elect that whom he hath seuered from damnation by the bountifulnes of his grace for them he procureth his Gospell to bee heard and when they heare moueth them to beleeue Aug. de Cor. grat cap. 7. and to continue vnto the end in saith which worketh by loue and to repent vpon admonition if at any time they go astray Yea and some also hee bringeth backe into the way which they had forsaken without the reproofe of men But in the children of perdition it commeth to passe that is written that they hearing heare not that is De bono perseâ— cap. 14. hearing by the sense of the body they heare not with the assent of the heart De Correp grat cap. 15. In the meane while seeing wee know not who belong to the number of the predestinate who not we must be so affected with loue that we wish al to be saued warning reprouing all and euery one as occasion is offered with meekenes waiting if at one time or other God will giue them to acknowledge 2. Tim. 2. the trueth and escaping out of the snare of the deuill of whom they are held captiues to receiue a sounder minde Therefore let vs doe our dutie applying brotherly correction to all men that they perish not or destroy others but it belongeth to God to make the same profitable vnto them We must doe our dutie in â—â—rouing oâ—â—◠〈◊〉 we doe not profit them and why 〈◊〉 whoÌ„ he himselfe hath foreknowne and predestinated to bee conformable to the image of his sonne And albeit hee make it not
teach vs. Cal. li. 3. Iust cap. 24. sect 3. and dangerous questions of the secret counsels of God we enquire not but by the expresse word of God of his gracious will and loue towards vs whereby hee hath chosen vs in Christ before the world And that thou mayest not doubt Christian reader behold the testimonies of two notable writers of this point I meane Caluin and Luther who haue most diligently taught the doctrine of predestination Thus then Caluin saith That we may bee made sure of our saluation wee must begin at the word of God therewith we must be content for our assurance that we may call God father For some men preposterously that they may be certaine of the counsell of God which is neere vs in our mouth and in our hearts desire to flee aboue the cloudes That rashnes must be bridled by the sobrietie of faith that God who is the witnesse of his secret grace may content vs in his externall word And in the next Sectiō We shall obserue the best order if in seeking out the certainty of our election we rest our selues in those latter signes which are the certaine witnesses thereof and doe not inquire after our election without the way By inquiring without the way I meane when wretched man goeth about to pearce into the hidden secrets of Gods wisedome to vnderstand It is very dangerous to seeke for our election without the word what is determined of him before Gods iudgement seate But as they plunge themselues into a deadly gulfe that search into the eternall counsell of God without his word to bee certified of their election so they that seeke for it rightly and orderly as it is shewed in the worde receiue from thence great fruite of consolation In Gen. 16. And Luther intreating of this matter writeth after this sort Such thoughts as search out any high misterie aboue and without the reuelation of God are altogether deuillish whereby no other good commeth than our headlong destruction because they lay before vs an vnsearcheable obiect that is God vnreuealed And at large in that place he reproueth that horrible disease as they cal it whereby men go on to search out God speculatiuely and rush at length into desperation contempt Contrariwise Luther teacheth Try thy faith and the fruites of it if thou wilt know thy election that this examination Whether thou bee predestinated or no dependeth on faith in Christ and the fruites of a true faith saying If thou heare the sonne and be baptized in his name and loue his word then surely thou art predestinated and certaine of thy saluation Also If thou beleeuest in God reuealed and receiuest his worde thou shalt by little and little know God also who is secret yea euen now thou knowest him And interlasing a few words he saith Thou ought certainely and without doubting to make account of God that he is mercifull vnto thee for Christs sake that thou art redeemed and sanctified through the precious blood of the sonne of God and so thou shalt be sure of thy predestination without all curious and dangerous questions of the secret counsels of God Behold thou hast the sonne he that beleeueth and is baptized is written in the booke of life c. Our election must be found a posteriore And this way of finding out our election a posteriore that is by that which cōmeth after he elegātly compareth with the vision of Moses to whom when he desired to see Gods face the Lord answered I will shew thee my backe partes but thou canst not see my face Exod 33. as though God should say to euery one of vs by Luthers exposition I will shew thee plainely my foreknowledge and predestination but not by way of natural searching and carnall wisedome being God vnreuealed I will bee reuealed and yet I will abide the same God still I will send my sonne heare thou him behold him what he doeth and what hee saith if thou heare him thou art certainly predestinated Concerning this vision of the Lord wee may vse that saying of Bernard O place of true rest this vision doth not terrifie but comfort it doth not stirre vp restles curiositie but doth alay it neither doth it weary a man but giue him ease here is true quietnes a peaceable God calmeth all things and to behold him peaceable is to be at rest and quiet Further this caueat also must not bee omitted that A needefull admonition if any man finde not as yet in himselfe these later signes whereof we haue spoken he ought not therefore despaire of the predestination of himselfe to life For there bee twelue houres of the day and he that is not called in the morning or about the third houre may bee called of God at the sixt or ninth peraduenture euen at the eleuenth houre Albeit wee ought not in the meane while to deferre repentance as it is written Put not off from day to day to turne to the Lord Eccles 5. neither make any delay for his wrath will come suddenly and in the time of vengeance he will destroy thee And in the Psalme Psalm 95. To day if ye will heare his voyce harden not your hearts CHAP. XXV What is meete for vs to iudge of the election of other men FVrthermore by the grounds that hitherto haue been laid open concerning the certaintie of our election it is no hard thing to iudge what we are to thinke being Christians of the election of others in Christ according to the rule of Christ that is Charitie to wit we ought not onely to be sure of the predestination of our selues in Christ but also to iudge the same thing of our brethren in Christ and not to despaire of others before their death We here make a difference betweene brethren that professe with vs the same faith and those that are without who are vnbeleeuers as yet and strangers from the societie of a holy brotherhood As touching our brethren albeit a faithfull man cannot iudge so certainly of others as of himselfe ye the ought to account and acknowledge them for elect In whom we see faith and repentance we must count them for elect so long as the contrary doth not appeare The reason is because faith and conuersion be signes of election Therefore whom we iudge to be partakers of faith conuersion those also must we needs comprehend in election And of this iudgement we haue the Apostles of the Lord for authors 1. Pet. 1. Eph. 1. 1. Thes 1. where Paul saith Wee know brethren beloued that ye are chosen of God because our Gospell was among you not in word only but in power in the holy Ghost and in much assurance And 2. Thes 2. We thanke God brethren beloued of the Lord because God hath chosen you vnto saluation from the beginning through the sanctification of the spirit and faith in the trueth Obiection But many such often happen to fall
taught to the common people in sermons may easily bee confuted For it becommeth vs not to bee wiser than Christ himselfe his holy Apostles and Prophets who all haue freely witnessed to learned and vnlearned the true doctrine of predestination how hard soeuer it may seeme to the flesh As for example Christ said Many are called and few chosen And again Al that the father giueth me coÌ„meth vnto me My sheep heare my voyce but you beleeue not because ye are not of my sheepe Paul certainly not in a corner but publikely and before the whole world saith It is not in the willer nor in the runner but in God that sheweth mercie c. And againe God willing to make knowne his goodnes c. All these things forsooth are such if wee beleeue these moderators as nothing can be spoken more vnprofitably Marke this speech if the â—â—â—tiâ—oâ— well But say I If God will haue such things spoken and published abroad and that it is not to bee respected what may follow or what carnall wisedome shall inferre thereupon who art thou O man that doest forbid them As who say thy creator shall learne of thee his creature what is profitable what is vnprofitable to be preached Or what shall seeme tolerable in the iudgement of men vnskilfull surely I will not say commonly most vngodly that onely shall be profitable and what is contrariwise that shall straight be reputed vnprofitable and pernicious What is more foolish than to make Gods word so subiect to the pleasure of men Let rather the whole earth bee silent before the Lord and let all the inhabitants of the earth reuerence the words of his mouth CHAP. XXVII That the doctrine of predestination is profitable and necessary with the answers to such obiections as haue been made against it Obiection WHat profit then or what necessity moueth men to publish such things seeing so many euils and offences seeme to arise from thence to the troubling of the hearts of such as be simple and vnlearned Answere I answere It were sufficient to say because so it pleased God in whose will we must simply rest ascribing the glorie to him that seeing he is most wise and most iust he doth no man wrong â— Cor. 1. and cannot doe any thing foolishly and rashly whatsoeuer the flesh supposeth For the foolishnes of God is wiser than men and likewise the vnrighteousnes of God is more righteous than men With this answere the godly are content Yet for the greater confusion of this error alreadie ouerthrowne Predestination is profitable and necessarie to be taught The 1. reason and that we may be the more instructed in the trueth I will briefly shew it not onely to bee profitable but also necessary that the doctrine of predestination be taught and preserued among Christian people And first it is profitable and necessarie for this cause that the true God may be rightly knowne as he reuealeth himself in his word that is to say how that he hath mercie on whom he will and hardeneth whom he will and of the same lumpe maketh one vessell to honour and another to dishonour that is he hath decreed to bestow vndeserued grace vpon vessels of mercie prepared of himselfe by whom being seuered from the corrupt and damnable lumpe of mankinde they might be saued while the rest in the same masse of perdition are forsaken and shall bee condemned for sinne whereof the one belongs to his mercie the other to his iustice whose iudgement mercie the Church often singeth Psalm 101. Dan. 4.32 Rom 9. Matth. 20. De ser arbit cap. 143. And who is he that may say vnto him why dost thou so Shall the pot say to the potter why doest thou make me thus Hath not the pottter power ouer the clay Is thine eye euill because the Lord is good Such a God doth the sacred Scripture declare vnto vs. But God being spoyled as Luther auoucheth of power and wisedome to chuse what shall he be but an Idoll of fortune by whose power all things should come to passe at all aduentures And at length it will come to this that men are saued and damned God not knowing it as one that hath not appointed by a sure election such as shall be saued and shall be damned but offering to all his generall goodnes and mercie hath left it at mens pleasures whether they will bee saued or damned while he in the meane space perchance goeth to the Ethiopians banket as Homer speaketh of his Iupiter The doctrine of predestination is profitable and necessarie to be preached to know the grace of God against the â—elagians The 2. reason and Semipelagians and so to humble vs that he that glorieth may glorie in the Lord. Augustine saw this when he sayd Either predestination must so be preached as the sacred Scripture euidently speaketh of it De bono perseu cap. 16. that the gifts and calling of God in them that bee predestinate may be without repentance or els it must bee confessed that the grace of God is giuen according to our merits which sauoureth of Pelagianisme And in the next chapter Exhortations are not hindred if faith and perseuerance and good workes themselues be said to be Gods gifts and that foreknowne that is predestinated to be freely giuen but rather that dangerous error is hindered and subuerted by the preaching of predestination when the grace of God is sayd to be giuen according to our merits that he that glorieth may glorie not in the Lord but in himselfe Hereupon the same father chapter 20. of the same booke testifieth that he was vrged of necessitie to write largely of predestination because of the Pelagians who sayd that the grace of God was giuen according to our merits which thing saith he is nothing els than a flat deniall of grace The opinion of the Pelagians The Pelagians imagined that grace was offered indifferently to all men and that in respect of God eternall life was prepared for all but that it was in the power of men to refuse or receiue grace and saluation offered And that some are saued because they imbrace grace as of themselues and through their owne free will And that others be damned because when they may yet they will not receiue grace when it is offered What other thing is this than to make warre both against grace and predestination The doctrine of the Semipelagians Now such among them as would seeme more moderate and did not so much make a shew of Pelagianisme as secretly and a farre off onely follow it as those reliques of the Pelagians of whom Prosper and Hilarie write did confesse surely that no man is sufficiently able of himselfe euen to begin any good worke much lesse to performe it the nature of man is so ouerthrowne but they would haue yet some endeuour and will which onely may seeke after the Phisition and is not able of it selfe to doe any thing to remaine in