saith very cleerely The band of death drawne together by the sinne of one was loosed by the death of one who alone owed nothing vnto death His personall dignity in that he was both God and man III. The third cause which is greatest of all the death of Christ was not a meere mans death although innocent and iust but it was his death who is both true God and man in one and the same person And this exceeding great dignitie of this person is the cause that this price of his blood death although it was temporall if the continuance of it be respected yet it is of infinit force to saue them for euer who come vnto God by it Which the Author to the Hebrewes chap. 9. teacheth saying If the blood of buls and goates and the ashes of a yong heifer sprinkling the vncleane do sanctifie to the puritie of the flesh how much more doth the blood of Christ who offered himselfe by the eternall spirit without blame to God purge your consciences from dead workes to serue the liuing God And Acts chap. 20. Paul is witnesse that God by his owne blood redeemed his Church Not that the deitie hath flesh or blood for God is a spirit but that person which suffered death for vs is both God and man and so this blood is and is truly called the blood of God whose excellencie therfore and dignitie is exceeding great To these this is annexed that beside his power diuine His Lordship ouer vs and his neerenes in blood vnto vs. and abundantly sufficient to deliuer our commō Redeemer had also the full and perfect right of redemption both because he is Lord of all also because he is neere vnto vs in blood For by the right of Lordship it is meete that the seruant bee redeemed of the master and the subiect of his prince and by the right of kindred the father doth well redeeme the sonne one brother another and one kinsman another And hither may be referred that which we reade Leuit. 25.25 to be specially ordained touching the right of neerenes of kindred Thirdly also this hath been a question 3. question Why must we be redeemed by his death rather than by some other meanes as touching the meanes of redemption whether the deliuerance of vs could not possibly haue been by some other meanes then by the death of the Sonne of God Wee answere with Augustine lib. 13. de trinit that another way was possible to God vnto whose power all things are subiect but this was the meetest way and most fit with God to heale our miserie Or as Thomas part 3. quaest 46. decideth this doubt we do distinguish betweene possible or impossible simply and that which is after a sort To speake simply and absolutely it was possible to God to deliuer man by another meanes then by the death of Christ because nothing is impossible with God Luk. 1.37 But after a sort Because no other was possible or by supposition of Gods foreknowledge and fore appointment it was impossible as the Lords words do plainly shew Matth. 26. Father if this cup cannot passe away vnles I drinke of it thy will be done Whereupon Hilary saith Therefore the cup cannot passe vnles he drinke it because we cannot be restored but by his passion because of the decree of Gods will Moreouer it is plaine that that way is most fit with God and meetest to cure our miserie Because this way was most iust with God which God vsed through the passion of his Sonne For it was a iust thing that for the sinnes of mankinde the iudgement of God should be satisfied thorow punishmēt and that the same nature which had sinned should also giue a recompence for sin Further it was agreeable to the trueth and goodnes of God Most agreeable to his truth Gen. 2.17 to the trueth because a threatning had gone before What day so euer thou shalt eate of the tree of knowledge of good and euill thou shalt die the death and it was promised and euer by continuall testimonies shewed and by diuers ceremonies shadowed that the sonne of God borne of a woman should dye for vs and so should confirme the new couenant by his blood To his goodnes and mercy And to the goodnes of God it agreeth because seeing man of himselfe could not satisfie for sinnes God of his exceeding great mercie gaue vnto him a satisfier euen his only begotten sonne Whereupon it was said of Christ himself Iohn 3. Rom. 5. Ioh. 3. So God loued the world that he gaue his sonne c. And Paul God doth set out his loue towards vs that when we were as yet sinners Christ died for vs. And truly this was a token of a farre more abounding mercie that he did not spare his owne sonne for vs then if he had remitted our sins without satisfaction Ephes 2. so that wee may worthily now say with the same Apostle God who is rich in mercie because of his great loue wherewith he hath loued vs euen when we were dead thorow our offences hath quickned vs together through Christ by whose grace we are saued This was most expedient to money to loue God again Besides that way of deliuerance was most expedient for our saluation For so we know by the greatest experiment of all how much God loueth vs and we are prouoked to loue God againe Then an example is giuen vnto vs of obedience loue humilitie sufferings and glorie which when all miseries are ouercome we doe expect as Peter saith 1. Epist 2. Christ suffered for vs and left vs an example that wee should follow his steps Likewise Paul Phil. 2.5 and 2. Cor. 8.9 and elsewhere To suffer afflictions for his sake propounding the example of Christ exhorteth vs to the duties of loue and other vertues Further because we are redeemed by the death of the Sonne of God To keepe our selues from sinne 1. Cor. 6. A notable saying and washed from our sinnes in his blood a greater necessitie lieth vpon vs To keep our selue from sinne 1. Cor. 6. A notable saying that we should keepe our selues to God vndefiled in bodie and soule as the Apostle saith Ye are bought with a price therefore glorifie God in your bodie and spirit which are Gods And thus much of the meanes of redemption a mysterie altogether wonderfull and vnspeakeable which the Author of Meditations in Augustine chapter 7. excellently setteth out in these words O state of wonderfull reformation A notable saying and disposition of vnspeakeable mysterie the vniust sinneth and the iust is punished the guiltie transgresseth and the innocent is beaten the vngodly offendeth and the godly is condemned what the euill deserued the good doth endure what the seruant hath done the master doth pay what man doth commit God doth suffer and abide This is a heauenly medicine O good Iesu this is the preseruatiue of thy loue CHAP. VI. The
saith the Apostle 1. Cor. 6. Ye are not your owne 1. Cor. 6.20 ye are bought with a price be net the seruants of men But with what price S. Peter answereth not with siluer and gold 1. Pet. 1.18.19 or other transitorie things which nothing at all profit vs to the eternall redemption of our soules but with the precious blood of Christ as a lambe without spot who did no sin neither was any guile found in his mouth and who bare our sinnes in his bodie on the tree 1. Pet. 3.18 and suffered the iust for the vniust that he might bring vs vnto God being dead in the flesh but quickned in the spirit Which opinion these sayings also confirme Ephes 6.2 Ephes 1.7 He gaue himselfe for vs an oblation and sacrifice of a sweete sauour to God In him we haue redemption through his blood Tit. 2.14 euen the remission of sinnes of his rich grace He gaue himselfe for vs to redeeme vs from all sinne and to purge vs a peculiar people vnto himselfe zealous of good works Heb. 9.14 Also By the eternall spirit he offered himselfe to God without fault that wee being purged from dead workes should serue the liuing God And in the same chapter Once in the end of the world hath he been made manifest by the sacrifice of himselfe to put away sinne Vers 26. And many other things pertaining to this point doth the Apostle in that place exactly debate as that he gathereth from the proprietie and nature of a Testament that Christ must needes dye because the death of the Testator is required that the Testament may be ratified And confirming the same from the rite of the old Testament he addeth that that was not dedicated without blood and that all things almost according to the Law were purified with blood and that the paternes of heauenly things were purged with the blood of sacrifices but the heauenly things themselues required a better sacrifice and a better blood namely the same whereof Christ himselfe purposing forthwith to fulfill the New Testament witnessed This is my blood of the New Testament Matth. 26. which is shed for many for remission of sinnes Likewise his beloued disciple saith The blood of the Sonne of GOD clenseth vs from all sinne 1. Ioh. 1.7 But now wee speake of the meanes of redemption accomplished in the first comming of Christ For there is another to be performed in his second comming whereof is spoken Luk. 21. Lift vp your heads for your redemption draweth nigh And Paul speaketh of the same Rom. 8.23 and 1. Cor. 1.30 This shall be as the fulfilling and consummation of the former for now wee are saued in hope but not as yet in deede as the Apostle writeth Rom. 8.24 CHAP. V. The answering or taking away of certaine Questions about the maner or meanes of redemption BVt there is a question in this place 1. question Why he must needs redeeme vs by a price not take vs out of Satans power by force who did vniustly hold vs captiues what neede was there of the paiment of a price by the Sonne of God that wee might be redeemed who were the slaues of Satan for it seemeth more conuenient that he who is violently and vniustly detained of another bee taken away from him by a superiour power euen without any price And the deuill had vniustly inuaded vs. I answere this price was not paied to the deuill but to God who had power ouer vs to condemne vs and had made vs subiect to the power of the deuill by his iust iudgement For as touching the deuill he vniustly possessed man but man in the meane while was iustly made subiect as a slaue to Satan through his owne sinne and the righteous iudgement of God Therefore Christ satisfied God and reconciled vs offering himselfe vnto him by his eternall spirit Heb. 9. and so now the kingdome of Satan is necessarily destroyed concerning vs that be reconciled to God whom by our sins we had offended Notwithstanding Ambrose lib. 9. epist 77. writeth that the price of our deliuerance by the blood of our Lord Iesu was paied vnto him to whom we were sold by our sinnes that is to the deuill But that is a very hard saying For whereas it was not lawfull to offer sacrifice but vnto God alone how much more ought this peculiar sacrifice to be offered to none but to God alone which the eternall high priest offered vpon the Altar of the crosse by the sacrifice of his flesh and effusion of his blood and which onely is the propitiation for the sinnes of the world Further it is a question 2. question Why his death is a price sufficient for redemption from whence that dignitie of the passion and death of Christ ariseth that it is a price sufficient for the redemption of mankind There be many causes concurring to that effect I. Cause 1. His willing obedience The willing obedience of the Sonne to the death of the crosse Phil. 2.8 for the passion of Christ had not been satisfactorie vnlesse it had been voluntarie Hereof the Apostle Rom. 5. saith As by the disobedience of one many are made sinners so by the obedience of one many are made righteous And he speaketh as Theophilact well expoundeth of the obedience of Christs death by which obedience death being destroyed wee are deliuered from the damnation of death And for this cause the Euangelists with one consent describing the historie of Christs passion haue diligently noted many circumstances which declare that he suffered willingly For hee was offered Esay 53.10 because hee was willing as Esay saith chap. 53. II. The death and whole humiliation of Christ was not onely voluntarie His innocency 1. Pet. 2. 2. Cor. 5.21 but also he suffered death when he was altogether innocent as a man who had committed no sinne and in whose mouth there was found no guile For such an high priest became vs Heb. 7.26 as was godly innocent vndefiled separated from sinners who had no neede to offer first for his owne sinnes and then for the sinnes of the people Therefore because the iust suffered for the vniust 1. Pet. 3. his blood as of a lambe vndefiled and without spot is worthily counted precious to worke our redemption as it is in Peter 1. Epist 1. Augustine largely vrgeth this cause in his 13. booke of the Trinitie chap. 14. He died saith he who alone was free from the debt of death Therefore it was iust that debters should be let goe free beleeuing in him who died without any debt The same man chap. 15. The blood of Christ because it was his who had no sinne at all was shed for the remission of our sinnes And in the chapter following The deuill held our sinnes and for them worthily bound vs in death he who had none of his owne discharged them and was by him vnworthily drawne vnto death Also Pope Leo
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
ago He in Comment in Ioh. wherein he diligently vseth to follow Augustine thus writeth vpon this present place We take the world surely which God loued World for the elect and faithfull before and since Christ for mankinde that is quicke and dead dead truly who expected through faith Christ to come aliue who either of Iewes or Gentiles should beleeue in him For so he saith without difference of Iew or Gentile vniuersally that whosoeuer beleeueth in him should not perish but haue eternall life In the iudgement of Augustine this exposition is confirmed by the sentence immediatly added of Christ when he saith for God sent not his sonne into the world to condemne the world but that the world may be saued It is the same world doubtlesse which the father loued and which Christ came to saue And that world for whose saluation Christ came Tract 110. as Augustine witnesseth as wee cited before be the elect and beleeuers Hearken Huber and cease to be angrie if this interpretation please vs also or els if thou canst disproue it remember that thou must contend with reasons and not with railings to finde out the trueth But haue ye any reason D. Iacobus bringeth for a reason that Christ addeth in the same place This is the iudgement Coll. Momp that light is come into the world and the world loued darknes more then it Here the word world saith he cannot be vnderstood of the elect onely but specially of those who are reiected and damned But he negligently alleadged the text for it hath men loued darknes There is no mention of world Thes 119. Huberus proofe is nothing sounder Christ saith he diuideth the world into two sorts into such as receiue and such as withstand the light or of beleeuers and vnbeleeuers Therfore to both sorts of men did God send his sonne I answere the Antecedent is denied Among men truly some beleeue others doe not some loue the light others hate it but that Christ diuideth that world whereof he had said So God loued the world into two kindes it cannot be proued out of the text Thus it appeareth that there is no argument here out of the word world Further albeit it shuld bee graunted that by world there is meant al men it would not yet follow that Christ and his benefits doe therefore belong to all whether they beleeue or not seeing they are expressely restrained vnto the vniuersalitie of the beleeuers while it is added that whosoeuer beleeueth should not perish but haue eternall life What can be more cleere The 2. place Ioh. 1. As touching the place Ioh. 1.29 Behold the lambe of God that taketh away the sinne of the world we willingly graunt that the sacrificing of this Lambe is sufficient for all the sins of all men but as touching the effect Christ taketh away sinnes from such as confesse them and beleeue as Iohn himselfe witnesseth 1. Epist 1. If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all iniquitie Againe If wee walke in light as he is the light wee haue fellowship with him and the blood of Christ purgeth vs from all sinne He calleth it sinne in the singular number for any kinde of iniquitie And where he saith of the world he draweth the efficacie of this sacrifice indifferently vnto the redemption of Gentiles and Iewes least the Iewes should thinke that the redeemer was sent to them alone Hereupon the Saints in that song of the Lambe doe sing Apoc. 5 9. Thou wast slaine and hast redeemed vs to God by thy blood out of euery tribe and language people and nation and hast made vs to our God kings and priests and wee shall raigne vpon the earth As touching the words of Christ Ioh. 6.51 The 3 place Ioh. 6. The bread which I will gâ—ue is my flesh which I will giue for the life of the world out of that whole Sermon it is cleerer than the noone day that not euery one is made partaker in very deede of this spirituall eternall life and also of that true heauenly bread but such as by faith come vnto him and eating his flesh and drinking his blood are incorporated into him as they bee whom the father hath giuen to the sonne For the truth saith Verely I say vnto you vnlesse ye eate the flesh of the sonne of man and drinke his blood ye shall haue no life in you He that eateth my flesh and drinketh my blood hath euerlasting life For my flesh is meate in deede As the liuing father hath sent mee and I liue by the father so also hee that eateth mee doth liue by me Than which words what can bee spoken more cleere for the confirmation of our opinion to wit that the effect of this sacrifice whereby Christ offered himselfe to the father as a sweet smelling fauour for the life of the world belongeth not vnto all without respect of faith or vnbeleefe but vnto them who are incorporated into Christ to be partakers of the spirit Tract 26. For participation saith Augustine whereby we eate him is the cause that we liue through Christ Neither can a man liue by the spirit of Christ vnlesse he be of his bodie as my bodie liueth by my spirit and thy bodie by thine How is then Christ the life of the world 2. Obiections for he witnesseth that he giueth life vnto the world and that he will giue himselfe for the life of the world Further Christ sayd vnto all to whom he preached My father doth giue you true bread from heauen and yet many of them afterward went away from him Therefore that bread of life belongeth to al alike Hub. thes 125. to backsliders and continuers to the saued and the damned Answere to the first To the first obiection I say Rom. 4. as the Apostle writeth of Abraham that by promise he was made the heare of the world that is the father of all the faithfull so that much more Christ is rightly termed the life of the world as farre forth as he bestoweth eternall life vpon the sonnes of Abraham dispersed through the world Secondly he is also the life of the world taking now the world for all men who are haue been and shall be as farre forth as no one man of all mortall men can haue life but by him albeit notwithstanding not all in verie deede are quickened For there is not in any other saluation or life Acts 4. neither is there any other name vnder heauen which is giuen among men whereby we must be saued Thirdly he did that which lay in him offering such a sacrifice which was sufficient to haue taken away the destruction of all and to haue restored life to all but that the vnbeleeuers receiue not life they are in fault by refusing Christ as Theophilact vpon this very place and vpon the 9. to the Hebrewes teacheth The same man noteth that the life
wit the righteousnes of God by the faith of Iesu Christ in all and vpon all that beleeue For there is no difference For all haue sinned and are destitute of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesu whom God hath set forth to bee a propitiation through faith in his blood to declare his righteousnes through the remission of sinnes The Apostles iudgement is that all mortall men simplie are vnder sinne and haue neede of the glorie of God but he ascribeth not righteousnes to euery one that sinneth as our aduersaries opinion is Hub. thes 45. For he expressely defineth the righteousnes of God to come through faith in Iesu Christ and more plainly addeth that wee are iustified freely by the redemption wrought by Christ and that he is set forth vnto vs of the father to be a propitiation but through faith Hereupon the author of the Commentarie in Hierome vpon this place saith Ierome Christ is in a readines set before the eyes of men to bee a propitiator that he that will bee redeemed may come Brentius Brentius also whom I cite very often because of the aduersaries weighing this place writeth very truly that it is manifest that Christ our redemption and propitiation is not receiued nor appropriated vnto vs but by faith And therefore that there is no other instrument beside faith to receiue the benefits of God and of his sonne which we must enioy And seeing Christ and his benefit are not receiued but by faith it remaineth that wee are not iustified but by faith that is made acceptable to God acquitted from sinnes and reputed iust before God These things he explicatione Catechis of iustification Therefore by what right or wrong is this propitiation extended to all and bee all said to be freed from all sinne and condemnation and in very deede receiued into the lap of grace that is iustified whether they beleeue or beleeue not This is not Gods righteousnes but fained by men of a reprobate minde to the reproach of the Gospell preached of the Apostles and confirmed by the witnes of the Law and the Prophets Righteousnes in all and vpon al that beleeue Moreouer reiecting that fained vniuersalitie the Apostle establisheth the true vniuersalitie of righteousnes and grace in all and vpon all that beleeue that is as Theophylact interpreteth such a righteousnes whereby God maketh vs righteous commeth vnto all men by faith and all Iewes as well as Gentiles bringing faith are made righteous For there is no difference neither is he the God of the Iewes onely but also of the Gentiles for it is one God that iustifieth circumcision of faith vncircumcision through faith For there is neither Iew nor Gentile Gal. 3. bond nor free male nor female but we are all one in Christ all the sonnes of God and heires according to promise through faith in Christ Iesus The 2. place Rom. 8. In the same Epistle to the Rom. there is another notable famous place chap. 8. What shall we say then If God be for vs who can be against vs who hath not spared his owne sonne but giuen him for vs all how shall he not also with him giue vs all things Vs all taken for the church proued by the Scripture and by Augustine He saith not barely for all but for vs all with limitation as that limitation also is elsewhere taken in the sacred Scripture Rom. 4. Abraham is the father of vs all So Ierusalem that is aboue is called the mother of vs all Gal. 4. 1. Cor. 12. the Apostle saith that by one spirit we all bee baptized into one bodie whether we bee Iewes or Gentiles bond or free and are all made to drinke into one spirit Also in the forecited place to the Galathians ye are all one in Christ Iesu Ad Laur. ca. 61. Doubtles this is the voyce of the Church If God be for vs who can be against vs This Augustine obserueth saying The Church that is among men which he speaketh to make a difference of the Church which is among the holy Angels and powers of God is redeemed from all sinne by the blood of the Mediatour who is without sinne and it is the voyce of the same If God be for vs who can be against vs The voice of the Church who spared not his owne sonne but gaue him for vs all This saying elsewhere he confirmeth two maner of waies from the text Tract 45. in Io. by the precedents and the consequents For there goeth before Whom he foreknew them he also predestinated whom he predestinated them he called c. Of whom also it followeth Who shall lay any thing to the charge of Gods elect It is God who iustifieth c. What is then He gaue him for vs all To which vs To the foreknowne to the predestinate to the iustified and glorified The Lord knoweth who bee his they bee sheepe Sometime they know not themselues but the shepheard knoweth them saith Augustine in the place alleaged Besides that Christ for whom he died according to purpose and efficacie for them also he is an aduocate ceasing not to make intercession that the grace of the fathers reconciliation may more and more be bestowed vpon them and to vse the words of Ambrose he saueth them being the ware that his blood hath bought For how can he condemne him Ambr. lib. 1. â—â— Iac. cap. 6. whom he hath redeemed from death for whom he offered himself whose life he knoweth to be the reward of his death Marke this Shall he not say what profit is in my blood if I damne him whom I haue saued Wherefore the Apostle Rom. 8. Who is he that shall condemne It is Christ who is dead nay who is also raised againe who also is at the right hand of God who also prayeth for vs. Who shall separate vs from the loue of Christ Shall oppression shall anguish shall persecution shall famine or nakednes or danger or sword Nay in all these wee are more than conquerors De vocat gent. lib. 1. cap. vlt. through him who hath loued vs c. So the loue of Christ maketh them vnconquerable and vnseparable that is perseuerers vnto the very end for what is else to perseuere then not to be ouercome in tentation Wherefore they that perseuere vnto the end and bee saued be doubtles the beloued and redeemed of God The 3. place Ephes 5. Thirdly we reade to the Ephesians That Christ is the head of the Church and the sauiour of the body that he loued his Church and exposed himselfe for it to sanctifie it clensing it in the lauer of water by the word that he may make it for himselfe glorious that is not hauing wrinckle or spot or any such thing but that it may be holy and blameles Three proofes out of the Text for our opinion Ephes â— Many things
here come together for the proofe of our opinion First Christ is called the head of the Church and that not according to creation and preheminence onely as he is the head of euery creature but after a peculiar maner as the Church is his bodie and the fulnes of him who filleth all in all As therefore such as be members of the bodie and not such as are without the bodie are quickened of the head so wee who are members of his bodie of his flesh and of his bones draw peculiarly from Christ spirit and life Secondly the same is the Sauiour of his bodie For no man euer hated his owne flesh but nourisheth and cherisheth it as Christ also doth his Church This is rehearsed as a document of his singular loue to his Church which thing should not so well accord if as touching the grace of redemption there were no difference betweene the Church and the world betweene the spouse of Christ and the spouse of the deuill but all alike should bee saued by Christ as these new disputers hold Amb. thes 270. Thirdly it is expressely added that Christ loued the Church and exposed himselfe for it to sanctifie it to make it glorious vnto himselfe without wrinkle or spot holy and blameles The Apostle giueth to the Church the prerogatiue of so great grace I meane redemption sanctification glorification neither doe redemption and sanctification more agree to the common vile company of men without the Church than glorification doeth To the Collossians also there is a very excellent place The 4. place Cap. 1. cha 1. We giue thankes to the Father who hath made vs meete to be partakers of the inheritance of the Saintes in light and hath deliuered vs from the power of darknesse and translated vs into the kingdome of his beloued sonne in whom wee haue redemption that is the remission of sinnes Foure things proper to the faithfull Foure things here be published as properly belonging to the faithfull 1. The inheritance of the Saints in light 2. Deliuerance from the power of darkenesse 3. Translation into the kingdome of Gods sonne and 4. Redemption If these be proper to the faithfull as they be for this description of grace is wholly applied to the faithfull the vnbeleeuers haue no part in them Ambrose And thus Ambrose expoundeth them whose words are these vpon the Epistle to the Collossians Being deliuered from the state of darkenes that is plucked out of hel wherein we were held by the deuill as well through our owne sinne as through the sinne of another we are translated through faith into the heauenly kingdome of Gods sonne For without the faith of Christ Hub. Thes 4â— and 41. there is no going out of hell Therefore these new Sectaries are deceiued and doe deceiue contending that there is not one excepted who is vnder the power of the deuill whom Christ hath not deliuered from the power of the deuill and hath not receiued into his kingdome Moreouer hitherto tendeth that which is written in the same chapter to the Collossians in these wordes Col. 1. The 5. place Therefore you who were in time past strangers and enemies hauing your minds set in euill workes hath hee now reconciled in that body of his flesh through death that hee might make you holy and blameles before him if ye continue grounded and firme in faith Here is an exposition of a double state of vnbeliefe and faith and the state of vnbeliefe by the doctrine of the Apostle hath estranging of the minde from God and enemitie with him but the state of faith hath reconciliation and sanctification For significantly he saith Nowe surely he hath reconciled to wit since ye beleeued in Christ The 6 place 1. Tim. 4. In the 1. to Timothie chap. 4. the Apostle writeth that God is the Sauiour of all men yet especially of the faithfull Which saying being very short and of great force wipeth away this whole controuersie whereof wee intreate if it bee considered with a calme regard For in saying who is the sauiour of all men he confirmeth the generall goodnes of God vpon all For hee suffereth his sunne to arise vpon the bad and good Matt. 5. Act. 17. and in him we are we liue and are moued This surely is a certaine common saluation to all men yea and to beasts as it is said in the psalme 36. Thou O Lord wilt saue men and beastes August tract 34 in Io. For by whome men is preserued by him also is the beastes Neither must we be ashamed to thinke this of God yea wee must so conceiue and trust so and take heede that we thinke not otherwise He that saueth vs hee saueth our horse our sheep yea to come to the least things our henne But by adding specialitie of the faithfull hee sheweth that there is a part of mankind which through faith inspired from God is aduanced by speciall benefits to high and eternal felicitie Hereupon also in the former Psalme it is read The sons of men doe trust in the shadow of thy wings They shall be satisfied with the fatnes of thy house thou shalt giue them drinke out of the riuer of thy delights For with thee is the well of life and in thy light we shall see light Bring forth thy mercie for them that knowe thee and thy righteousnes for such as bee vpright in heart Therefore they receiue this speciall saluation who trust in him they doe not receiue it who doe despaire The iust receiue it the vniust and such as know not God receiue it not The 7. place Heb. 5. In the Epistle to the Hebrewes which also of many olde writers is attributed to Paul wee haue these testimonies among other Chapter 5. Albeit he was the sonne yet by those things that he suffered he learned obedience and being consecrate to wit by afflictions as it is sayd ca. 2. he is made the authour of eternall saluation to all that obey him Therefore this saluation was not brought to such as be obstinate Saluation by Christ is Eternall not temporall and short as the aduersarie seemeth to make it and refuse the grace of Christ through vnbeliefe And seeing that saluation purchased by Christ is not temporary and short as that which was wont to be brought to men being in great danger in warre but Eternall how shall it be sayd to belong to such as shall be damned whose portion shall be in the lake of vnquenchable fire So in the 9. The 8. place cap. 9. Chapter there is mention made of eternall redemption By his owne blood saith the Apostle he once entred into the holy place and hath obtained eternall redemption Eternall redemption And redemption is called eternall both because it shal be effectuall foreuer and also for that the cause of eternall good things is theirs who be partakers of the same The contrary of both might bee found in the greater part of
deliuered from all sinne and condemnation all then of necessitie are or haue beene sometime the Church Than which thing what is more absurd Hub. thes 65. Iohn 15. Iohn 4. Ephes 2. Matt. 16. Iohn 10. For such as bee selected out of the world are the Church being borne of God and built vpon the foundation of the Prophets and Apostles and vpon the rocke and being the sheepe of Christ heare his voyce Therefore the world and the Church in the world doe differ as Brentius doth well aduise vs in his Catechisme expounding the Article I beleeue the holy Church There are some saith hee that thinke that the whole world or all men in the world bee the people of God The whole world is not the Church yet among all men in the world God hath his people and the Lordes Church but this Article of our faith doeth teach vs that the whole world is not the Church nor all meÌ„ the elect people of God but that among al men in the world God hath his people scattered abroad in respect of their outward coÌ„uersation but gathered together by the same Gospel in one faith And as the whole world is not the Church of God so neither is any whole citie or towne but in cities and townes God hath his Church Thes 1001.1059 c. 4â— c. These things saith he with whom how well Huber agreeth otherwise a follower of Brentius his opinion let him looke vnto it For he is litle or nothing at all from auouching all men to be Gods elect his people and kingdom and therefore his Church For in this life the kingdome of Christ and the kingdome of heauen is the Church Aug. li. 20. cap. 9. de ciuit Dei as Augustine largely teacheth The 3. reason The third argument The redeemed are knowen and doe please God at the least in respect of the time and state of redemption But to those that shal be damned the Lord openly professeth saying Mat. 7. I neuer knew you depart from me all ye that worke iniquitie Chrysost in Matt. He saith plainely Neuer But we must vnderstand as Christome aduiseth vs that the Lord knoweth not such not that he is altogether ignorant of them who knoweth all meÌ„ but that he knoweth them not to be his nor loueth them as the Lord is said to know that is to loue and approue the way of the righteous Psalme 2. Therefore such as shal be damned are not of the number of them that Christ hath redeemed The 4. reason The fourth argument is agreeable to the former They that haue not the spirite of Christ are none of his Ro. 8. But most haue not the spirit of Christ For if all men should haue the spirit of God dwelling in them the bodies of all mortall men should also be quickened by the same spirite that raised vp Christ from the dead Besides this as Christ saith in the Gospel the world cannot receiue that spirite of trueth because it knoweth him not nor seeth him Hereupon it followeth that most men are not Christ and by consequence neither Christ nor his benefites are theirs The 5. reason The fifth argument from the adiunct of redemption or the thing that is neerely knit vnto it whose aduocate Christ is their only propitiation is he But he is not the aduocate of the vnbeleeuers and reprobates but of the faithfull and elect therefore also he is not to them a propitiation but to the faithfull and elect The reason of the Maior is because it is the office of one and the same high Priest both to pray and to sacrifice for the people The office of the high Priest and both are required to obtaine for vs the fauour and grace of God Whereupon also Iohn 1. Epistle 2. ioyning these together maketh him our propitiator whom he calleth our aduocate As also a man may see them ioyned together Ro. 8 34 And that Christ is onely for them an aduocate who beleeue or shall beleeue and in a word for his elect hee himselfe hath not dissembled it Iohn 17. I pray not for the world but for them whom thou hast giuen me Which place wee haue before largely expounded And if hee did not then pray for the world hee doeth not pray for it now but onely for the elect The same thing is very cleare Rom. 8. Who shall accuse the elect of God It is God who iustâ—fieth Who shall condemne It is Christ who died and rose againe and sitteth at the right hand of the father and maketh intercession for vs that is for the elect of whom onely he speaketh in that text Neither doth Iohn speake of any other 1. Epistle 2. Litle children if any man sin we haue an aduocate with the father Iesus Christ the righteous and he is the propitiation of our sinnes And the authour of the Epistle to the Hebrewes chapter 7. Because he hath an euerlasting Priesthood he is able altogether to saue those that come vnto God by him he seeing euer liueth to make intercession for them to wit for those that come vnto God by him In like sort the authour of the 62. sermon in Ambrose vpon the saying of Saint Iohn obserueth that Christ is an aduocate vnto Christians and a iudge altogether to Iewes and other infidels Origene also vpon Leuiticus For them onely doeth the high Priest Christ our aduocate and propitiator pray that be the Lords inheritance that waite for him without that depart not from the temple but giue themselues to fasting and prayer The sixt argument from the things that follow redemption as are the adoption and inheritance The 6. reason Where redemption is there is adoption and inheritance Adoption and inheritance follow redemption But all are not sonnes and heires to wit the heires of God and coheires with Christ Therefore neither are all redeemed The Minor is proued out of Paul who accounteth them the sonnes of God that are led by the spirit of God and doe mortifie the actions of the body by the spirit to say nothing now of so many places of Scripture that attribute adoption as proper to the beleeuers Iohn 1 As many as receiued him to them bee gaue this power or dignitie to be the sonnes of God Ambro. in 5. Rom. euen to them that beleeue in his name See also 1. Iohn 3.1 Hereupon Ambrose also writeth vpon the 5. to the Romans Such of vs as beleeue Christ to bee the sonne of God are adopted of God for sonnes For he could not bestow any more vpon the beleeuers than that they might be called the sonnes of God while the vnbeleeuers are forsaken For we are called the sonnes of God but they not worthy to be called seruants And Epistle 74. Hee closeth vp his whole argument very briefly saying Where the spirit of the Lord is there is libertie where is no libertie there no grace where no grace there no adoption where no adoption there is
doubt of my continuance to the end For he that beleeueth to wit continually to the end he shall be saued But if any man withdrawe himselfe my heart doth not approue him saith the Lorde Answere Vnto this exception concerning finall perseuerance ought to be opposed the cleare and vndoubted promises of God not onely of his grace for the present but also of finall perseuerance therein of all true beleeuers such as these be Him that commeth vnto me and the beleeuers come I will not cast forth Ioh. 6. Gods promises of present grace the finall perseuerance Also This is the will of him that sent me that euery one that seeth the sonne and beleeueth in him hath euerlasting life And I will raise him vp at the last day Againe Ioh. 10. I know my sheepe and they shall not perish for euer neither shall any take them out of my hand And Christs sheepe bee such as heare his voice that is doe truly beleeue Againe Ioh. 14. I will praie to the father and he will giue you another comforter that he may abide with you for euer Luke 22. And I haue praied for thee Simon Peter that thy faith faile not And he praied for all both for such as then beleeued and also for those that should beleeue afterward Rom. 8. And Paul saith To them that loue God all things worke for the best In all things we are more than conquerors through him that loued vs. God is faithfull 1. Cor. 10. who doth not suffer you to be tempted aboue your strength but will graunt with the temptation an issue that ye may be able to beare it I am perswaded Phil. 2. that he that hath begun in you this good worke will performe it euen to the day of Iesu Christ What place is here to speake as Cyprian doth of anguish and carefull thought who is fearefull and full of griefe considering these sayings but hee that lacketh faith and hope If thou be righteous and liue by faith if thou truely beleeuest in God why doest thou not securely imbrace the promise of the Lord God hath promised thee perseuerance and doest thou doubt and wauer Whereas certaine places of Scripture and examples of backsliders that are mentioned to haue had faith are wont to be alleaged to the contrary we haue answered elsewhere vnto them least we should do one thing twise The third way remaineth Three waies whereby a man may know his election The seale of the spirite in our hearts whereby God reuealeth vnto his Saints his election of them to wit by the seale of the holie Ghost in our hearts according vnto the saying Ephesians 1. After ye beleeued ye were sealed with the holy spirite of promise which is the earnest of our inheritance vntill we bee restored to libertie c. And chapter 4. Grieue not the spirite whereby ye are sealed vnto the daie of redemption 2. Cor. 1. It is God who hath sealed vs and giuen vs the earnest of the spirit in our heartes Behold the spirit of God who is giuen to all the faithfull of Christ for who so hath not the spirit of Christ Rom. 8. the same man is not his in steed of Gods seale and certaine earnest penny and who maketh vs sure of our inheritance in heauen and consequently that our names also are written in heauen in the booke of life To this ende those most sweet sentences belong whereby these metaphores are elsewhere expounded 1. Ioh. 4. Hereby we knowe that we dwell in God and he in vs that he hath giuen vs of his spirit 1. Cor. 2. We haue receiued from God the spirit that we may knowe what things are freely giuen vs of God Romans 8. If his spirit that raysed Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And there followeth in that Chapter a right golden place and very diligently to be weighed in this whole matter If ye mortifie the deedes of the body by the spirit ye shall liue saith hee For as many as are lead by the spirit of God they are the sonnes of God For he haue not receaued the spirit of bondage to feare againe but the spirit of adoption by whom we cry Abba father which spirit beareth witnesse together with our spirit that we are the sonnes of God and if sonnes then heires also euen the heires of God and coheires with Christ The Apostles demonstration is in this sort Whosoeuer are the sonnes of God shall obtaine the inheritance of the kingdome of heauen For if we be sonnes we be heires also But whosoeuer are guided by the holy spirite are the sonnes of God Therefore whosoeuer are guided by the holy spirite shall obtaine the inheritance of the kingdome of heauen The Assumption is proued three maner of wayes in the text 1. Because it is the part of the spirit of adoption to seale adoption in the regenerate for of these he speaketh Otherwise it is manifest that there be many gifts of the holy Ghost common to the godly and vngodly to the elect and reprobates 2. When he saith by whom we cry Abba Father hee proueth the same thing by the confession of the godly who call vpon God as their father as also wee are taught of the Lord in the beginning of that Christian prayer Our Father which art in heauen This the godly say and cry not so much in sound of voyce as in the intention of the heart which ariseth of that confidence that agreeth with the sonnes of God 3. Lest a man peraduenture might suspect that wee are deceiued in our confession he confirmeth the same thing by the witnesse of the holy Ghost For the spirite it selfe witnesseth that we are the sons of God that not in the eares of men as the father did wittnes of his sonne Matt. 3. but in the hart of man because elsewhereas the Apostle writeth the loue of God is spread abroad in our hearts by the holy Ghost Rom. 5. Za. 12. The witnes of the spirit is most sure and why 1. Cor. 2. Ioh. 16. Ephe. 2. who is giuen vnto vs. Whereupon he was called of the Prophet the spirite of grace because he beareth witnesse of the grace and mercy of God in our mindes And there is nothing surer than this testimonie of the spirite For the spirite of God is not deceiued Who searcheth all things euen the deepe secrets of God neither doth he deceiue because hee is true and leadeth into all trueth These things concerning the reuealing of election are gathered out of the worde of God and are euident Hub. thes 11â—6 Therefore we are falsly accused of some as though we coueted to approach vnto election without the word of God Against this slaunder we openly professe that laying aside all curiositie By Gods word onely we must seeke to finde cut our election and so Caluin and Luther