and shall haue God gratious vnto him to eternall life This God hath promised saith Augustine Aug. Psalm 88. this God hath said and if that bee but little God hath sworne it Therefore because the promise is sure not according to our merits but according to his mercies no man ought to publish that with feare wherof he cannot doubt And that is wel to be marked against the Papists who because they wil haue iustificatioÌ„ to depend vpon their workes if not wholly yet at least in part as it hath been sayd before Alsons de Castro in voce gratia Bern. serm 68. sup Cant. Serm. 3. de 7. fragm and they themselues doe not dissemble it they can neuer iudge of this certaintie of grace But as Bernard said excellently well Why is the Church carefull for merits seeing there is surer and safer matter of reioycing in the purpose and mercie of God And elsewhere I consider three things wherein resteth my whole hope the loue of adoption the trueth of promise and the power of rendring Now let my foolish thought murmure as much as it will saying who art thouâ— or how great is that glorie An excellent saâ—ing and worthy rememberance or by what merits thinkest thou to obtaine it I confidently answere I know whom I haue beleeued and I am certaine because in great loue he hath adopted me because he is true in his promise because he is able to performe it This is a threefold corde that is hardly broken sent vs from our heauenly countrey into this prison let vs firmely keepe and hold it Ambrose also agreeth hereto in Luk. 1. Not euery one that is iust before men is iust before God He is surely blessed that is iust in Gods sight He is blessed of whoÌ„ the Lord vouchsafeth to say Behold a true Israelite A true Israelite seeth God and knowes himselfe to bee seene of God and giueth to him the secrets of his heart Places obiected by the Papâ—sts for doubting Against these things the aduersaries who bid our consciences stand in doubt whether we receiue remission of sinnes obiect some places of Scripture concerning the imperfectioÌ„ of good works in this world yea in the most holy men whose confession is this Psalm 19. 1. Cor. 4. Who vnderstandeth his faults Clense me Lord from my secret sinnes Also I know nothing by my selfe yet therein am not iustified But these places are wrongfully alleadged against vs who make account that wee are iustified before God not for our owne worthines and workes but through the death and satisfaction of Christ alone For to him giue all the Prophets and Apostles witnesse Acts 10. that whosoeuer beleeueth in him receiueth remission of sinnes through his name Eccles 9. But nothing is more common for the opinion of the Papists than that of Salomon in Ecclesiastes A man knoweth not whether he bee worthie of loue or hatred but all things to come are vncertaine as the old translation hath which according to the Hebrew veritie is euen loue and hatred a man knoweth not all things alike befall to all men there is one and the same euent to the iust and vniust person c. But this fortresse is made of figge leaues For what is it obscure in the doctrine of the Church whether they that are in Christ and liue according to the spirit do please God and contrariwise whether theeues fornicators adulterers drunkards Idolaters and such like doe displease him 1 Cor 6. Gal. 5. of whom the Apostle so euidently pronounceth that such shal not possesse the kingdome of God But as for the saying of Salomon Aben-Ezra one of the Hebrew writers referreth actiuely loue and hatred vnto men that there is no man that knoweth the things that men loue or hate that is the prosperitie or aduersitie that shall come vnto them Yet the sense is more plaine that Olympiodorus also vpon Ecclesiastes giueth The true sense of Salomons works that by the outward euents of this life it cannot be knowne whether a man bee in loue or hatred with God Which meaning that which followeth in stead of a reason plainly confirmeth that all things happen alike to all righteous and vngodly to him that serueth God and to him that despiseth him This Alphonsus considering freely confesseth that this testimonie Contra Haeresâ—â— vt suprà that had seemed before most manifest to him as to many other in Poperie doth little or nothing proue this point It is obiected also out of Ioel. 2. that the Prophet exhorting the people of God to turne with all their heart to the Lord Ioel 2. saith who knowes if the Lord will turne and forgiue Ion. 3. and leaue behinde him a blessing As also the king of Niniuie perswading the people to repentance said Amos 5. who knowes if he will turne and repent him that we perish not And in Amos wee reade Hate euill loue good peraduenture the Lord of hosts will be mercifull to the remnant of Ioseph Such also is that that Peter said to Simon Magus Repent and pray to God Acts 8. if peraduenture the thought of thy heart may be forgiuen thee All these things seeme to be against the certaintie of grace But the Papists deale very vnaduisedly alleadging such places vnles they would denie that God doth forgiue them their sinnes that with all their hearts repent which thing is easily proued by sixe hundred places of Scripture yea the very sayings from whence that shew of doubting ariseth manifestly proue the same thing when the Lord saith in Amos seeke me and ye shall liue and the Lord your God shall be with you As Ioel also testifieth if they repent it shall come to passe that the Lord in great zeale will spare his people for he is louing gratious and of much mercie Obiection To what purpose then doth the spirit of God speake doubtfully sometimes by the Prophets and Apostles touching the hope of pardon Answere 1 First albeit God forgiueth their faults that truly repent yet he doth not alwaies put away corporall calamitie as it appeareth by Dauids example 2. Sam. 12 but that the punishment to such as repent is turned into a fatherly chastisement Secondly learned interpreters do admonish vs that doubting which the Scripture after the maner of men speaking of God sometime vseth is not in respect of God but in respect of men because it is vncertaine of them whether they will repent Thirdly in grieuous sinnes it is in stead of holesome medicine to propound the hardnes of pardon that they that haue sinned may haue in the beginning some taste of the grace of God and by little and little may gather courage and in the meane while not straightwaies rise vp to securitie but carefully come to God with a great confession and crauing of pardon for their faults A fine similie So the Phisition wil not straightwaies asswage the griefe but wil see what may be more expedient
this benefit of God we receiue not but through faith by the preaching of the Gospell For albeit Christ hath redeemed mankinde from sinnes and reconciled with God yet this benefit had nothing profited mankinde if it were not preached vnto them by the Gospell And the Gospell requireth faith and is to be receiued by faith He that beleeueth not shall be condemned and he that beleeueth shall be saued Wherefore remission of sins purchased by Christ and preached in the Gospell is receiued of vs and applied vnto vs no otherwise then by faith Huber thes 19. Hereunto the assertion is contrarie that all haue receiued reconciliation and saluation whether they beleeue or not beleeue CHAP. III. Peculiar answers vnto those sayings of the Scripture which affirme that Christ died for all THe former generall answere is plaine and sound and may suffice alone yet we think good particularly to examine the sayings of the holie Scriptures touching the death of Christ for all The first place then let this be in this order 1. Tim. 2.4 5 6. The first place 1. Tim. 2. God will that all should be saued and come to the knowledge of the truth for there is one God and one Mediatour of God and men the man Christ Iesus who hath giuen himselfe a raunsome for all Here they first vrge the words that God will that all be saued whereof they will haue gathered that therefore once all men none excepted are in deede saued by the redēption of Christ without any respect of faith or vnbeliefe although many afterward lose againe through vnbeleefe saluation that was obtained But the Apostle entreateth of that saluation which is by faith as Theophilact well expoundeth and the matter it selfe sheweth and not of a certaine vniuersall saluation of beleeuers and vnbeleeuers Further the Apostle knitteth saluation and the knowledge of the truth together as things most neerely ioyned between themselues He will saith he that all men be saued and come to the knowledge of the truth After the like maner therfore let them inferre that all men also none excepted come to the knowledge of the truth that is to faith and by consequence to eternall life which consisteth in the knowledge of God and Christ Thus the argument is fully answered Yet as touching the minde of Paul the place needeth interpretation as Ambrose also admonisheth For if God who verily is Almightie and doth whatsoeuer he will in heauen and earth will haue all men to be saued and to come to the knowledge of the truth why is not his will fulfilled Neither say as the Pelagians vsed to except as Augustine witnesseth that therefore this will of God is not fulfilled because men will not For no free will doth withstand God being willing to saue as he teacheth de correp grat cap. 14. for so to will or not to will is in the power of the willer or niller that it hindereth not Gods will nor ouercommeth his power For he himselfe doth the things that he willeth concerning those men who doe not his will seeing euen of the very willes of men he doth what he will Therefore many waies surely that Apostolicall and diuine sentence may rightly be vnderstood that the very beginning of our faith shake not wherein wee professe that wee beleeue in God the father almightie Of which waies we will recite one or two First albeit none but the elect come to saluation and that effectually called by the holy Ghost The first exposition of 1. Tim. 2.4 by that vocation which is according to the purpose of God yet God by his word calleth al to beleeue and to conuert that they may be saued and not iudge themselues vnworthie of the kingdome of God For this is that good acceptable and perfect will of God that all heare the Sonne repent and beleeue the Gospel vnto saluation As also Ezechiel testifieth chap. 18. EZec. 18. 37 Why will ye die O house of Israel Turne from all your iniquities because I will not the death of a sinner Turne and ye shall liue And chap. 33. As I liue saith the Lord I will not the death of the wicked but that he turne from his way and liue For God reioyceth not in the destruction of such as perish Wised 1. Act. 17. neither approueth an vnfaithfull and vnrepentant heart but as Paul testifieth warneth all men to repent But why this gift of grace to wit conuersion without which none can be saued is not bestowed vpon all by him who would haue all to bee saued it must be referred to the hidden iudgements of Gods iustice For who hath knowne the minde of the Lord or who first gaue to him that he should recompence him This exposition Luther alloweth de seruo arbit handling the place of Ezech. chap. 18. Luther In that saying saith he I will not the death of a sinner we see no other thing handled then that the grace of God is preached and offered in the world which they only receiue in whom the law hath already wrought his dutie that is the knowledge of sinne The rest contemne mercie promised in that saying But why some are touched by the law and others are not touched so that they receiue these refuse grace offered it is another question and is not handled here by Ezechiel who speaketh of the preached and offered mercie of God and not of that hidden and reuerend will of God ordaining in his counsell whom and what maner of men he will haue to bee capable and partakers of the mercie preached and offered Which will is not to be sought after but with reuerence to be honoured as the secret of Gods maiestie reserued to himselfe alone and forbidden vs. And anone after God doth many things which he doth not shew vnto vs by his word and he willeth many things also which in his word he sheweth not that he willeth So he will not the death of a sinner to wit in his word but he willeth it by that his vnsearchable will But we must respect his word and leaue his vnsearchable will Againe comparing this present place of the Apostle with the place of the Prophet hee addeth If thou speake of God preached vnto vs he will that all men should be saued while he commeth to all in the word of saluation and it is the fault of our will which doth not admit him as it is said Matth 23 How oft would I gather thy children and thou wouldest not But why the diuine maiestie doth not take away this fault of our will or change it in all seeing it is not in the power of man or why he imputeth that vnto him seeing man cannot want it it is not lawfull to enquire and though thou shouldest seeke after it yet thou shalt neuer finde it These things so largely I am not ashamed to produce out of Luther because of our aduersaries The second exposition of 1. Tim 2.4 Augustine Secondly this may be the
absurdly heaped together as nothing is more absurd For if the originall of these absurdities be considered they spring not from our doctrine but froÌ„ the braine of a malitious person impudently assailing the trueth and of a wicked desire to brabble and slander babbleth foolishlie what he pleaseth according to the rule Accuse thou falsely with boldnes alwaies something taketh fast hold And the very handling is a meere Chaos and a confused heape breathing out nothing but babling and impudencie It euery where floweth with so many digressions repetitions and cuckow songs and as though he had no propounded marke he catcheth at one thing after another so that to him that readeth these things that thing will befall which happened long agoe to a king of the Lacedemonians who when hee had heard an Embassador making an oration on a time very long but confusedly answered briefly and pithily J haue forgotten the first things Huber in Comp. Thes I vnderstand not the last But it is well done that this slanderer who in his booke is carried with a desire to contend I know not whither doth in order rehearse that it maybe certaine what he meaneth those strange absurdities which he saith doe necessarily follow of the doctrine of Caluin as hee calleth it touching the redemption of mankinde for hereof is the question And these they be 1. That all Christian religion and faith is called into question 2. That the face of the Scripture is such that it is made more like to the most lying Alcaron then to the truth of the eternall God 3. That the Catholike and true Church is condemned which hath beleeued and alwaies with one mouth confessed that Christ died for all men 4. That men are driuen to desperation when no man can haue any certaintie of his saluation for that our consolation and Diuinitie consisteth of pure particulars 5. That the whole preaching of the Gospell is abrogated 6. That the Sacraments are taken away 7. That God is accused of deceit and lying 8. That Christ is accused as a deliuerer of God and men 9. That this also followeth specially if the doctrine of Predestination also as our men iudge of it bee considered that God is worthily accused which God forbid of crueltie of reioycing at other mens euils of iniustice and in a word of the vilest sinnes Oh villanies most worthie to be detested of al men Who is not astonied and greatly abashed at such hainous false accusations But let vs heare how he proueth these his absurdities and relying vpon the truth 3. Esra 4. then which nothing is more strong let vs defend our selues against the bitings of this Sycophant CHAP. XI An Apologie or answere to the first and second accusation FIrst therefore he laieth to our charge and accuseth our opinion of vniuersall redemption that thereby doubtles all Christian religion and faith is called into question Why so we require of thee Huber the proofe of so great a crime seeing that no man shall be innocent if it bee sufficient to accuse onely If any Article saiest thou bee approued in Scripture Thes 4â—8 and in the rest following and bee throughout euery side of the leafe taught and plainly declared it is this truly that Christ died for the whole world no man excepted Therefore to denie this Article is nothing else then to charge the whole Scripture with falsehood For if no credit bee giuen to these things indited so soundly and largely by the holy Ghost and containing the summe of the whole Gospell what shall be attributed to the whole Scripture I answere The antecedent is denied to wit The confutation of the first accusation that the doctrine of vniuersall redemption as Huber interpreteth it is the doctrine of the holy Ghost as though all sinnes were alike by the death of Christ forgiuen to all men beleeuers and vnbeleeuers receiuers and contemners For as we haue seene aboue this cannot be plainely shewed by the heape of testimonies which are brought but this is the testimonie of all the prophets and Apostles with one consent and the summe of the Gospell Acts 10.43 that whosoeuer beleeueth in Iesus of Nazareth shall receiue remission of sinnes through his name And hereafter also when we shall come to the proofe of our true opinion we will at large make it plaine what the Scriptures teach vs of this present controuersie Wherefore it is the Gospell of men and not of Christ that euery one whether he doe beleeue or not doth receiue remission of sins through his name Therefore let those men lay aside this boasting of Scripture who so plainely contradict the foundation of the Scripture and let them take heede least their owne foote be snared in the gin they haue layed For if they are to be said to stirre vp warre against the Scripture and to ouerturne religion and Christian faith who gainesay the summe of the whole Gospell what reckoning shall the Christian world make of these men The confutation of the second The second accusation ringeth of nothing but Mahumetisme Paganisme Iudaisme by the same lying spirit whereby the Iewes raging against Christ cast in his teeth Samaritanisme and that I may so speake Satanisme Whereupon also seeing the seruant is not aboue his Lord nor the Disciple aboue his Maister we nothing regarde this reproach as other innumerable And that the vanitie of it may appeare all the colour of blame lieth in this In the Alcoran God thus speaketh to the Turkes Disciples of Mahomet If we would we could giue a good and sure way of saluation to euery nation â—â—es 2.76 but now our word is established that Hell may be filled with the society of Diuels and men Therefore it is the doctrine of Mahomet that surely God is able to saue all people nations and men but he will not and that for this cause because he hath from eternitie and vnchangeablie decreed to declare his iustice in the damnation of diuels and reprobate men But albeit this slander doth not much pertaine to this present purpose and therefore may bee omitted for the controuersie now is of Redemption not of Predestination which the aduersarie euery where mingleth by that dexteritie of method whereby he thrusteth this accusation into the second classe whereas it should belong to the third yet that all men may know this shameles person I say that it is a meere cauill and babling For as in the writings of Heathens Whatsoeuer the Turkes and heathens teach hold is not therefore to be condemned as â—â—lonious and wicked for they teach many things agreeing with the trueth of Christian religion so also in the religions of the Gentiles Turkes and others as also of heretikes a man may finde many things agreeing with the trueth of Christian Religion Which things are so farre off from making Christian faith to be in any part suspected or disabled in any poynt that on the contrarie they establish and strengthen the same Otherwise
all things wherein there is found such consent ought to be blotted out of Christian Religion as erronious false foolish Turkish and heathenish As for example the Turkish religion acknowledgeth one God Almightie creator of heauen and earth also it teacheth that Christ the sonne of Marie was sent of God whose precepts euery seruant of the Gospell in iudging ought to follow and such like Therefore let Huber denie that there is one God let him denie him to be Almightie let him denie him to be the Creator of all let him denie Christ to be the sonne of Marie let him denie him to be sent of God let him denie his precepts to be kept of Christians and such like things least hee seeme to haue some thing in common with the Turkes Lastly let him goe on his head because the Turkes goe a foote And if this be ridiculous it is more than Turkish furie and madnes to condemne this proposition as Turkish A true godly proposition though the Turkes teach the same in effect That God is able surely to saue all men but he will not because he hath otherwise from euerlasting decreed What the Alcoron teacheth of this or not teacheth we nothing passe who haue not learned to draw the truth out of the stinking puddles of men but out of the cleere fountaines of Israel and we doe stand onely vnto the iudgement of the diuine Scriptures And they teach vs that God hath mercy vpon whom hee will Exod. 33. and hardeneth whom he will and that he hath raised vp Pharao Rom. 9. and by his example generally vessels of wrath conioyned vnto destruction and doth daily raise vp that in them he may shew his power and wrath as contrariwise he hath prepared vessels of mercie vnto glory that he might make knowne the riches of his glorie What that the Iudge at the last day shall say vnto them that shall be at his left hand Goe ye cursed into euerlasting fire Matth. 25. prepared for the diuell and his Angels Doe these things obscurely testifie if we would rather follow the iudgement of the spirit than of the flesh that albeit God is able to saue all yet he will saue some surely of the damnable masse of mankind and damne others according to the eternall counsell of his will A Dilemma prouing that some are saued and others damned and that by the will of God Further seeing it is without all doubt that some shall be saued and some damned it must needes be done either with or against the will of God Not against his will for so he should not be omnipotent therefore with his will and because he willeth it therefore from euerlasting he willeth it vnles we would thinke that God doth any thing by chance or rashly or else that some new thing falleth into his prescience and will Aug. Enchâ—r ad Laur. cap. 103. Augustine confirmeth this reason We are by no meanes to beleeue saith he that the Almightie God would haue any thing done which is not done because without any alteration or change he hath done whatsoeuer he would in heauen and earth Psalm 115.4 as the truth declareth and therefore certainely he would not doe whatsoeuer he hath not done The same man saith De cor grat cap. 14. No free will resisteth God when he is willing to saue for so to will and to be vnwilling is in the power of the willer or niller A notable saying that it hindreth not the diuine will nor doth ouercome his power For concerning those men who doe the things that God willeth not he himselfe doth what he will Luther Luther also in praefat ad Rom. plainely writeth That all things depend of predestination who shall beleeue who not who shall be saued who damned And addeth that which I leaue to be diligently obserued of the aduersaries that the sentence is stable and the necessitie immoueable of predestination that it cannot be changed nor ouerthrowne of any creature But chiefely in his booke de seruo Arbitrio he confesseth it at large that the saluation of some and the damnation of others doe wholy arise from hence that God will haue some saued and others damned according to that saying of Paul He hath mercie on whom he will and whom he will he hardeneth And as touching the reprobates he expressely writeth chap. 161. That God of his owne meere will forsaketh hardeneth and damneth men And addeth manifestly that this is it that greatly offendeth common sense and reason as though God were delighted with the paines and torments of miserable persons Also chap. 168. he saith that the loue of God is eternall and immutable and also the hatred of God toward meÌ„ euerlasting before the world was made And many such sayings doth that booke containe as that by his secret and fearefull will God ordaineth whom and what manner of men he will haue to be partakers of mercy that is preached and offered that the will of his maiestie reiecteth and leaueth some of purpose that they may perish that such as be forsaken or hardened by that secret will of his maiestie doe not receiue God willing speaking dooing and offering himselfe againe that willinglie he hardeneth by that vnsearcheable will c. And that admonition of his is very godly In such things it is not our parts to search out the cause of Gods will but to reuerence loue and adore it restraining the rashnes of reason seeing Christ also Matth. 11. bringeth no other cause why the Gospell is hid from the wise and reuealed vnto little ones than the good pleasure of the father This doctrine of Luther O Huber sauoreth more certainely of the spirite of God than those prophesies which thou hast drawne out of him and doest wish to be fastened vnto all the dores of the Temple and to be written in all mens hearts Why then doe ye not admit it into all your Churches and without contention engraue it in your owne and other mens mindes If yee shall doe it it is well but if yee continue to finde faulte with it in vs and after your wonted boldnes by your wicked stile and tongue banish it as Turkish or else opening the dore to Turcisme and other vnspeakeable mischiefe I aduise you consider in time whether you will cast downe the authoritie of Luther in the aduauncing whereof euen vnto heauen you haue hitherto so greatly laboured CHAP. XII Vnto the third accusation FVrthermore it is an impudent speech that the Catholike and true Church is condemned of vs which hath beleeued and alwaies with one mouth confessed that Christ died for all men The Catholike Church hath euer beleeued that Christ died for all men that beleeue in him and not otherwise Iohn 3. Acts 10. Heb. 11. We also confesse that Christ died for all men For who can denie that without distinction which diuers times is expressely set downe in the sacred Scriptures But hereof is the question
if the minister of the word inuite all men to faith exhort and stirre vp all to repentance But the promises of grace But the promises of grace belong to the beleeuers onely 2. Thess 3. Acts 13. wherein is offered mercie peace saluation honour glorie life and immortalitie these speaking of men growne are receiued no otherwise than by faith and faith all men haue not but whom God of his singular mercie vouchsafeth that diuine gift Further the aduersarie himselfe whether he will or not must confesse as before also we mentioned that saluation pertaineth vnto them Thes 534. who by faith abide in Christ Therefore it doth not belong to the vnbeleeuers and so to all no truly vnles a man would call againe the fable of Origene Origens fable that all men at length shall be saued Wherfore here the Antecedent is denied that the minister of the Gospell promiseth to all and preacheth the couenant of reconciliation to all as though all were comprehended alike in the couenant Zach 1.3 Ezech. 18.21 Esay 1.17 Acts 2.38 8.22 For to speake simply he promiseth to the beleeuers onely and to such as repent But to the vnbeleeuers and hypocrites he denounceth wrath because the wicked hath no peace saith the Lord neither is any thing promised vnto them but conditionally to wit if they turne and beleeue with all their heart The promise is made vnto the wicked conditionally And this condition God alone performeth in whom it pleaseth him seeing both faith and repentance bee his meere gift And in this sense it is rightly said that the promises ought to be preached and propounded vnto all beleeuers and vnbeleeuers as farre as the ministers office stretcheth that they should disperse the word of faith and saluation indifferently and publikely into the eares of all and setting forth the mercie of God in Christ who is the sacrifice for the sinnes of the world they should call whomsoeuer to imbrace the gift of grace and should inuite whomsoeuer they finde as it were to the mariage of the king Matth. 22. And it is an vngodly speech that all ought not to beleeue because the promise and saluation pertaineth not to all Nay because saluation is proper to the faithfull onely and death and condemnation to the vnfaithfull therefore ought all to repent and beleeue the Gospell that they perish not with the world but may haue eternall life Neither doth it any thing hinder this generall inuitation that it is certaine that many euer haue been and shall be contemners of grace offered seeing as the Apostle saith faith belongeth not to all 2. Thes 3. Matth. 22. Marke this and as Christ witnesseth many are called and few are chosen For the cōmandement of the king is enough and largely enough for the seruants that are the inuiters Go ye Luk. 14. Mark 16. and say ye to them that are bidden Come for all things are readie Call ye vnto the mariage whomsoeuer ye finde Againe Preach ye vnto euery creature Vnto this commandement must the faithfull preacher of righteousnes yeeld obedience whether he be receiued or reiected or els for the same endure any temporall aduersitie As also they who bee called must without delay obey their calling howsoeuer many obey not because they haue also a commandement greater then any shifting or refusall that they can make Come ye beleeue repent Psal 95. Heb. 3. To day if ye will heare his voice harden not your hearts as your fathers did in the desert Let Augustine be read touching this point against Cresconius Gram. lib. 1. cap. 5. 6. where by diuerse testimonies of Scripture he expressely sheweth The trueth must be preached to men though they will not heare it Matth. 10. that the trueth ought to be preached euen to them that will not heare The Lord saith in the Gospell When ye enter in say Peace be to this house if they bee worthie that bee therein your peace shall rest vpon them if not it shall returne to you againe Did he certifie them that they to whom they should preach that peace would receiue it Yet he gaue them to vnderstand that peace must be preached without delay euen to such as would not admit the same The Apostle also charged his Timothie 1. Tim. 4. that he should not bee slothfull in preaching for mens sakes to whom the preaching of the trueth is vnpleasant I charge thee before God and Christ Iesu Preach the word be instant in season and out of season rebuke exhort improue Therefore a faithfull workman will preach to such as are willing in season and to such as refuse out of season Christ also how many things spake he in the face of the Iewes Pharisees Saduces such as not onely would not beleeue but also greatly speake against him and persecute him And he knew surely saith Augustine because hee knew all things that these things would nothing profit them to their saluation but by his example peraduenture strengthened vs Eze. 2. 3. who cannot know before the future faith or vnfaithfulnes of men Beside we reade that the Prophets were sent to men so disobedient that God himselfe foretold the Prophets whom he sent that they to whom he sent them would not obey their words So Ezechiel was sent with the word of God to striue with the Iewes that would disobey dissent and speake against In lik maner Ieremy Iere. 1.19 7.27 to whom it was said Thou shalt speake all these words vnto them yet they will not heare thee and thou shalt call them but they will not answer thee Obiection If any man aske for what cause for what good with what fruite or effect are deafe men spoken vnto albeit the commandement of God bee sufficient against which it is a hainous offence to dispute yet other things also may be alleadged for an answer Answere Foure reasons why the word is preached to reprobates beside Gods cōmandement to doe it before set down 1. As long as men liue in this world reprobates and elect are ioyned together and cannot be discerned by the iudgement of man and therefore it is meete that the trueth bee preached indifferently to all least because of reprobates the elect be defrauded who will take profit by the preaching of the word Hereupon also Augustine de Correp grat 15. 16. Seeing wee know not who belongeth to the number of them that be predestinate and who belongeth not we ought to be so touched with the affection of charitie that we should be willing that all may be saued 2. By this meanes is cleerely shewed the miserable blindnes and great corruption of lost man and in very deede that appeareth true which Paul saith 1. Cor. 2. that the naturall man perceiueth not the things that be of the spirit of God that they be foolishnes vnto him and that he is not able truly to know them 3. The godly while they behold others left
vpon Leuiticus quaest 84. witnesseth that visible Baptisme did him no good because he had not the inuisible Hitherto let Luthers sayings be referred Luth. in Gen. 17 that baptisme is erected for a signe of righteousnes to all that beleeue in Christ. That the vertue of Baptisme consisteth in the vse or faith of him that receiueth it Also De Cap. Basil in 3. Ioel. that holie Baptisme is the fountaine of saluation whereof they that drinke that is In Gen. 48. beleeue the promise added doe neuer thirst And that he generally elsewhere pronounceth that the Sacrament worketh not grace without faith and hee taxeth the dreame of the papists that Baptisme profiteth thee and iustifieth thee whether thou beleeuest or not Neither saith Brentius otherwise Brentius explicat Catechis de Baptis where among other things he writeth that Baptisme is a seale whereby Christ publikely confirmeth that he deliuereth and giueth those speciall heauenly good things that are promised in the Gospell to him that beleeueth Againe that Baptisme is a royall vnction the Sacrament confirming and publishing that thing which a man before had receiued by faith for man is not then first receiued into the Lords tuition seeing before he was receiued by faith but then his admission is first confirmed by an externall signe And handling that promise He that beleeueth c. plainely saith thus Baptisme as it profiteth much if in faith it be redeemed so it doth no good if it be without faith and he maketh mention of an example out of the tripartite History lib. 11. cap. 14. of a certaine Iewe a craftie fellow who would often receiue Baptisme not for that he beleeued in Christ but that by this meanes hee might get money of Christians who albeit hee was Baptized yet was not truely made a Christian by his Baptisme The same Brentius vpon Iohn fol. 119. expressely writeth that not euery one that is Baptized is regenerated for faith must be required not to the perfection of the Sacrament but to the profite of the receiuer Chytraeus Likewise Dauid Chytreus Tract de bapt printed at Wittenberge 1580. saith That ministers doe Baptize with water pronounce the word and giue water but Christ Baptiseth with the holy Ghost and regenerateth the beleeuers Againe many being washed in water and not bringing to Baptisme true faith are Baptized not with the inspiration of the holy Ghost but with water onely as Simon Magus Ia. Andr. Col. Momp pa. 486. thes 6◠30. These things largely set downe doe shew to whom belongeth the promise of grace in Baptisme against the error and more than a dreame of certaine men to wit that regeneration is giuen to all in Baptisme beleeuers and vnbeleeuers and that if an vnbeleeuing hypocrite be Baptized he is not onely outwardly Baptized in water but inwardly also by the holy spirit yea euen Simon Magus no lesse then others receiued grace in Baptisme This doubtles is to administer Baptisme not for a Sacrament of Christ but for Christ himselfe as the Apologie of the Confession of Wittenberge casteth in the papists teeth who say the same thing that these men doe to wit that remission of sinnes is wrought by Baptisme by the very vertue of the Sacrament and Gods promise and not onely by faith Let the papists then haue the victorie and the confession of the Duke of Wittenberge will lie in the dust being ouerthrowne by the very men that ought to defend it Obiection of infants faith But what shall we say of infants Baptized Cannot Baptisme saue them without faith I answer Although we haue some men in our time who thinke that euen infants beleeue and would haue all men so to thinke yet the contrarie opinion of Augustine and other olde writers is more sincere and safe Augustine For thus Augustine vpon Iohn tract 80. Infants cannot beleeue saith This word of faith onely is of force in the Church that euen neuer so little clenseth the infant by the Church beleeuing offering blessing and touching it though the infant cannot beleeue with the hart to righteousnes and with the mouth confesse to saluation Likewise in his fourth booke of Baptisme chapter 24. hee saith Infants through want of age can neither beleeue with the heart to righteousnes nor with the mouth confesse to saluation See also his 23. epistle to Bonifacius and Iustine Martyr question 56. Barnard also alloweth the same opinion Epist 77. Infants because their age hindred them cannot haue faith The reason is plaine And why they cannot for faith presupposeth knowledge of those things that are to be beleeued And that little children do know diuine things who as yet vnderstand not humaine if wee would by words declare saith Saint Augustine also Epist 57. we must be afraide least we be thought to doe iniurie to our very senses seeing that by speaking we endeuour to perswade a thing where the euidence of the trueth is greater than all the strength and force of speech Moreouer they that maintaine the faith of little children The contrary opinions of Brentius and Andr touching the faith of infants doe not a little disagree in opinions some thinking that faith is giuen them in Baptisme and others before Baptisme Of the later opinion is Brentius Explicat Catechis where hee maketh this argument God acknowledgeth none truely in the number of his people vnles he doe beleeue and maketh his assumption of infants The infants of Gods people in olde time were part of Gods people euen before they were circumcised and therefore our infants now also pertaine to the people of God euen before they be Baptized according to the promise made to Abraham Gen. 17. I will be thy God and God of thy seede after thee Contrariwise Iacob Andree Brentius his successor defendeth the former opinion Colloq Mompel fol. 458. Before infants saith he be Baptized I cannot affirme that they doe beleeue because faith is giuen vnto them in Baptisme And streight after Infants Baptized haue the grace of adoption freely giuen them with faith and the holy Ghost Likewise Luther in 17. Gen. albeit in his booke of praying he seeme to thinke otherwise hath left it written that the children of the Israelites had this blessing that on the eight daye faith was giuen them and they were made the people of God which thing he would haue in like manner vnderstoode of the Children of Christians in their Baptisme And this opinion surely is driuen to a great straight because of infants in olde time that dyed before the eyght day when they should be circumcised and depart this life daily as yet without Baptisme being depriued of it not of any contempt but of necessitie whom yet they both doe rather reckon in the number of such as be saued seeing the couenant of God is not transgressed or made frustrate Luth. in 17. Gē Col. Momp pag. 496. But after their opinion no man be he a childe or a man
7. depart from mee yee that work◠iniquitie Tertull. Tertullian de praescrip haeret in the beginning saith An excellent saying No man is wise no man is faithfull no man is great but a Christian and no man is a Christian but he that continueth vnto the end Thou as a man knowest euery one outwardly thou iudgest as thou seest and thou seest as farre as thou hast eyes But the eyes of the Lord are high Man looketh into the face God into the heart and therefore the Lord knoweth who are his Chrysostome c Chrysostome also notably in 7 Matth. saith The raine of false doctrine doth not corrupt the Church which Christ hath founded nor the blasts of the deuill driue it away nor the force of violent floods doth moue it All that are called christians are not such indeede Aug. in Ps 48. Neither is it hereto contrarie saith he that many doe fall from the Church For not all who are called Christians are Christs but the Lorde knoweth who are his For many wearing the cloake of a Christian name as Augustine speaketh vnder the couer of religion are secretly euill hauing the name of Christ in their lips but not in their hearts of whom it is said This people honoureth me with their lips but their heart is farre from me Luther also in Psal 2. vpon those words Luther I haue set my king vpon Sion my holy hill putteth difference betweene generall and speciall holines Holines generall and special That is generall when some Church consisting of good and bad is wont to bee called holie but that is speciall whereby the true beleeuers truly and in very deede are sanctified before God through the holy Ghost whereas the rest are named holie and counted Saints only before men by profession and the vse of the Sacraments And in his booke de seruo arbit cap. 61. he maketh difference betweene the iudgement of Charitie and faith Charitie and faith iudge diuerselie of a man The iudgement or as he speaketh the rule of charitie calleth euery one that is baptized holy because charitie beleeueth all things and presumeth good of our neighbours but by the canon or rule of faith he is not holie saith he vnles he be declared to be such a one by a diuine iudgement CHAP. IX Certaine sayings of the Scripture are examined touching the redemption of reprobates THese things thus forewarned in stead of a generall answere now let vs runne in order through the testimonies of this classe or ranke The first is cited out of Heb. 6. The 1. place for the redemption of reprobates It can not be that they who haue been once inlightned and haue tasted of the heauenly gift and haue been partakers of the holie Ghost if they fall away that they should be renued againe vnto repentance crucifying againe to themselues the sonne of God and exposing him to ignominie They that here be described are partakers of redemption and yet reprobates A particular conclusion followeth in the third figure Therefore some reprobates are redeemed I answere First the aduersarie should haue proued an vniuersall conclusion and not a particular as it hath bin said Secondly vnto the minor I say they that fall away after illumination receiued A grieuous fall proues not a man to be a Reprobate are not forthwith to bee iudged reprobates and to bee excluded from grace with Montanus and Nouatus For euen the elect fall sometime grieuously but they are lifted vp againe of the Lord. And in that the Apostle seemeth to take away hope of pardon from such as fall away omitting other expositions Chrysostome Theodorite Some of the olde writers vnderstand by renewing Heb. 6 a second baptizing Theophylact in their Commentaries and Epiphanius haeret 59. Augustine in fine exposit ad Rom. Ambrose lib. 2. de poenit cap. 2. and other ancient writers with great consent and not vnfitly vnderstand the place that the reiteration of Baptisme and not the medicine of repentance is taken out of the Church least the Iewes should thinke that sacred Baptisme is like to the Iewish washings which are vsed much and often But as once Christ died and death hath no more power ouer him so wee are once baptized into the death of Christ by the lauer of regeneration and renewing of the spirit and it is impossible for vs if wee fall to bee by it renewed againe vnto repentance Which thing if a man attempt hee crucifieth againe and contemneth Christ as much as lieth in him Further vnto the maior Albeit I willingly graunt that the Apostle speaketh of such as bee redeemed or els as though they were redeemed Two proofes of the aduersarie for redemption of reprobates according to the foreshewed difference of the elect and reprobates yet the proofes brought in of the aduersarie haue no force The former of them is that illumination and participation of the holy Ghost be fruites of redemption and they that be partakers of the fruites of redemption are partakers of very redemption also Answere I answere Paul Colos 1. and elswhere defineth redemption to be the forgiuenes of sinnes Redemption is forgiuenes of sinnes but that sinnes bee forgiuen a man and therefore that he is iust before God heire of eternall life cannot hereof straightwaies be gathered because he is inlightened with the knowledge of the truth or hath receiued some other gifts of the holy Ghost The bad haue many gifts common with the good for there be many gifts of the spirit common to good and bad Mat. 7.22 and 1. Cor. 12.3 The later proofe of Huber is this That which is done againe must needes be done once alreadie but they that perish crucifie the sonne of God againe to themselues Ergo he was crucified for them alreadie before to wit to their profit and redemption Answere But this sophisme is patched together of meere fallacies compositionis dictionis and concludeth more then was in the premisses Marke this exposition of crucifying againe to themselues c. In the minor the word againe must not be construed with to themselues but with the word crucifie as it is one word in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore it onely followeth if he bee crucified againe that Christ hath been once alreadie crucified Then seeing men cannot at their pleasure crucifie the sonne of GOD indeede it is added in stead of correction that to themselues that is as much as in them lieth they crucifie him againe and the sense will bee impious altogether if a man expound that word to themselues that is for their owne profit and redemption they crucifie Christ againe as it is taken in the conclusion Another place is Heb. 10. Seeing therefore brethren The 2. place wee haue libertie to enter into the holie place by the blood of Iesu let vs goe with a true heart and confidence For if we shall sinne willingly after the knowledge of the trueth receiued there
remaineth no sacrifice for sins And a little after Of how greater punishment thinke ye shall he be thought worthie who shall tread vnder his feet the sonne of God and shall count the blood of the couenant wherewith he was sanctified a prophane thing and shall despite the spirit of grace This place Huber simplie vnderstandeth of reprobates but they are not straightwaies to be counted for reprobates and to bee barred of all hope of pardon with the Nouatians who after the knowledge of the trueth wittingly and willingly peraduenture fall And in that it is said that there remaineth vnto them no sacrifice for sins but an expectation of iudgement of this there is diuersitie of opinions I take it as most simple An exposition of the words there is no more sacrifice for sin c. that there be no more sacrifices for sinne as of old vnder the shadowes of the Law that Christ was once offered to take away the sinnes of many and will not come againe to die for sins the second time but to iudgement for their saluation doubtles that looke for him but for their punishment that sinne specially that sinne willingly after they haue receiued the knowledge of the truth Vnderstand notwithstanding conditionally to wit vnles they repent as Theophylact well expoundeth and the vse of the Scriptures requireth 1. Corin. 6.9 Apoc. 22.15 Iere. 18.7 Certainly I easily graunt We must take euery one in the Church for a brother and redeemed for his profession sake till the contrarie appeare that these of whom the Apostle intreateth are to bee placed in the number of the redeemed vpon the foundation before set downe to wit as farre forth as they professing the same faith and conuersation with vs we are bound to account them for our brethren for the household and heires of God and for such as are sanctified by the blood of Christ vntill happily they bee made knowne not to bee of vs. All these things certainly the text plainly sheweth to bee spoken of the Apostle in respect of faith which a man seemeth to haue and not of vnbeleefe much lesse of reprobation The third place is 1. Cor. 3. Ye are the temple of God The 3. place 1. Cor. 3. and the spirit of God dwelleth in you Jf any destroy the temple of God him will God destroy That he shuld speake here of reprobates as Huber thinketh it is vnlikely for he speaketh of the Church which he had called Gods building and now calleth it Gods temple as elsewhere this spirituall building and habitation of the liuing God is at large described Ephes 2.21 1. Pet. 2.5 As for the threatning it belongeth to the authors of schismes who through meere ambition by factions distracted and prophaned the Church of Corinth which God had cōsecrated to be a temple for himselfe The like place commeth againe chapter 6. Know yee not that your bodie is the temple of the holie Ghost who is in you There speaking to each beleeuer he calleth them the temples of the holy Ghost as also the members of Christ saying Know ye not that your bodies are the members of Christ that thereby they might with greater care auoide all pollutions of the flesh True members of Christ can neuer finally fall away yet they may sinne grieuouslie Psalm 37.24 Iohn 10. Rom. 11.29 2 Cor. 4.9 But hereupon it doth not follow that some being truly the members of Christ and the temples of the holy Ghost shal perish foreuer It cōmeth to passe surely that such fearefully somtime defile thēselues but not finally An exāple hereof is the repentance of Dauid and the promises beare witnes If the righteous falleth he is not cast away because the Lord vpholdeth him with his hand No man shall take my sheep out of my hand And in Paul The gifts and calling of God are without repentance We are cast downe but we perish not What members may perish saith Paul But that they perish in their sins who were accounted the members of Christ and the temples of God it is no new thing but if they had been of the true members of the Church they had doubtles continued with vs 1. Iohn 3. as Iohn saith For there bee sonnes of God saith Augustine who are not as yet such vnto vs De Correp grat ca. 9. A notable saying and there be some againe who for the grace which they haue receiued for a time are called of vs the sonnes of God but yet are not such with God And as the sons so also the temples of God and members of Christ are to be accounted The 4. place Rom. 14. 1. Cor. 8. The same answere serueth vnto the sayings Destroy not him with thy meate for whom Christ died neither destroy the worke of God for meate sake Also Shall thy weake brother perish through thy knowledge for whom Christ died As touching the elect we graunt that the true beleeuers How a weake brother may be said to perish and be destroyed Rom. 14.5 How Reprobates falling from the truth and perishing are said to be redeemed but weake in faith are very often grieuously shaken with offences yea destroyed and lost as touching the authors of offences through whom there is no let but they should perish Yet the Lord is able to establish them and also will establish them though they bee inconstant and wauer But a◠touching the reprobates falling away from the trueth for offences and other causes and vtterly perishing they are called redeemed iustified by the death of Christ as farre forth as in the iudgement of the Church they obtaine for a time a place among the iustified and redeemed of Christ as I haue often said alreadie In like sort is that to bee vnderstood which 2. Pet. 2. The 5. place 2. Pet. 2. How the Lord hath bought Reprobates 1. Pet. 1. Acts 20. wee reade of false prophets that perish that they denie the Lord who bought them Doubtles the Lord is said to buy them as farre forth as they are numbred for a time among the faithfull whom he hath redeemed not with siluer and golde but with his precious blood For out of the Church it selfe shall arise rauening wolues not sparing the flocke and speaking peruerse things to draw disciples after thē But what saith Iohn They went out from vs but they were not of vs for verely they had continued with vs if they had been of vs. Further How they are said to denie him that bought them this is rightly referred to the boasting of the false prophets that him in very deede they denie whom they call their Lord and redeemer and bragge of libertie when in trueth they bee the seruants of corruption and sinne as Peter himselfe declareth and the Epistle of Iude confirmeth For these seducers secretly crept in are thus there described that they turne the grace of our God into wantonnes and denie God the onely Lord and our Lord Iesus Christ But