Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.

CHAP. XI. WHO BE REDEEMED BY CHRIST. The controuersie of the question propounded is rehearsed, and briefly expounded.

* 1.1THese things being declared, let vs come to the question, reserued to the last place: Who they be, whom Christ the

Mediatour of God and men, redeemed by his death: or, for whom he died? And this matter shall be more largely hand∣led, then the former questions, (as farre as the Lord shall as∣sist vs) for their sakes that are desirous to learne, and for the defence of the truth of the Gospell: seeing not long agoe by occasion of the Conference at Mompelgart, the matter hath growne into a grieuous contention,* 1.2 and a certaine man in∣flamed with anger, and seeming to be mad, hath too too bit∣terly and reprochfully in his writings, which he hath spersed abroad both in Latine and Dutch, blowne the same with the fanne of contention: as though there had not been before discords and strifes more then enough in this our corrupt age in the Church of Christ, with often and most grieuous offen∣ces of the weake. He ouerwhelmeth such as dissent from him with all kinde of reproches, and railing words, as come into his mouth:* 1.3 That they come neere to Mahometisme and Pa∣ganisme: That they maintaine Satanicall blasphemie, are franticke, desire to extinguish the name of Christ, and that they are hereunto inclined to driue away Christ, first out of the hearts, then out of the Scripture, and lastly out of the Church it selfe. And hee termeth them seducers, Pharisees, Scribes, a subtill, poysoned, and false sort of men: and grie∣uously abuseth innocent persons with other hard words, as often as pleaseth him, according to that his passing christian zeale towards the Church of God: supposing by his brasen forehead (as I thinke) to get himselfe credit with the reader, to thinke it written truly, what he should write impudently: forgetting altogether the admonition of the Apostle:* 1.4 That the seruant of the Lord must not be contentious, but gentle to∣wards all, apt to teach, forbearing euill men, with meekenes in∣structing those that are contrary minded. This is the dutie of a Diuine. As for reproches, railing speeches, mockes, biting taunts, ill reports, back-biting, and all other doggish elo∣quence, let scoffers and iesters take them to themselues.* 1.5 Con∣ference, (saith Ambrose) and not contention ought to be among the seruants of God. For strife must needes wring out some∣thing, nay many things, which are spoken against conscience, so

so that inwardly he looseth in his minde, when outwardly he go∣eth away with the victorie. For no man suffereth himselfe to be ouercome, although hee know the things to be true which hee heareth. Therefore let vs speake of the thing itselfe. For to railing words and reproches he will answere who hath said: Vengeance is mine,* 1.6 I will repay: vnto whom for Christs sake, who hath pardoned vs our sinnes, wee heartily pray, that hee would forgiue our aduersaries those grieuous wrongs they doe vnto vs, that he would take away discord, and plant loue and peace in the truth among the Churches, that with one mouth wee may glorifie God the father of our Lord Iesus Christ, and receiue one another, as Christ hath receiued vs to the glorie of God. Rom. 15.

Therefore comparing matter with matter, and cause with cause,* 1.7 let vs begin at the state of the controuersie. The que∣stion is: Whether Christ suffered for the redemption of all, or not? Here straightway those men crie out, that the Caluinists (so they call vs for the hatred of the truth) raging against the passion of the Lord Iesus Christ, doe openly denie that hee died for the sins of the whole world.* 1.8 Againe, that the Cal∣uinists both dissemblingly and plainly denie, that Christ suf∣fered and died for all men.

But in the very entrance (as it is said) they run on ground, fastning vpon vs a false opinion, against which afterwards they perpetually fight. For we willingly acknowledge these maner of speeches:* 1.9 That Christ is made the propitiation for the sinnes of the whole world, and hath giuen himselfe the price of redemption for all men. For who can denie that, which the Scripture would haue to bee expressed in so many words? But the question is of the meaning of the words. For as hee shall not escape the note of impudencie, who shall denie what the Scripture expresseth: so wee are to take heede, least, not vnderstanding what is written, we should thinke there is some repugnance in the Scripture. For the same Canonicall Scripture, which saith, that Christ died for all, and so maketh redemption after a sort common to all, doth restraine in o∣ther places the proprietie of redemption vnto the Church.

The words of Paul are, Ephes. 5. Christ loued his Church, and gaue himselfe for it to sanctifie it, and present it glorious vnto himselfe. And in the same place, Christ is the head of the Church and the Sauiour of the bodie. And 1. Tim. 4. He is cal∣led the Sauiour of all men, but specially of the faithfull. Also Heb. 9. For this cause he is the Mediatour of the new coue∣nant, that through death which came for the redemption of transgressions, the called might receiue the promise of eternall inheritance. Of which called also that is rightly taken, which is read in the end of the same chapter: Christ was once offe∣red, to take away the sinnes of many. What? doth not Christ in his solemne intercession pray for his owne expressely, and not for the world? I pray not for the world,* 1.10 (saith he) but for them whom thou hast giuen me. Now the intercession and sa∣crifice of Christ for vs, be inseparable parts of his priesthood. Other testimonies of this sort I conceale, which shall be pro∣duced in their place.

Therefore seeing the holy Scripture here, as elsewhere, re∣quireth not contentious disputers, but vnderstanding rea∣ders, the ancient fathers for the explication of these,* 1.11 haue vsed the distinction of Sufficiencie and Efficiencie. Thomas Aqui∣nas the best schooleman, who florished 300. yeares agoe, vpon the 5. chapter of the Apocalyps writeth of this matter thus: Of the passion of the Lord (saith he) we speake after two sorts: either according to sufficiencie, and so his passion redee∣med all. For it is sufficient to redeeme and saue all,* 1.12 although there had been many worlds, as Anselme saith lib. 2. cur Deus homo, cap. 14. Or according to efficiencie, and so all are not re∣deemed by his passion, because all cleaue not vnto the redee∣mer, and therefore all haue not the efficacie of redemption. The same man, part. 3. summae quaest. 1. artic. 3. when he had said that Christ came to blot out all sinnes, expounding him∣selfe, he addeth these words: Not that the sinnes of all men are blotted out, which is through the fault of men, who cleaue not to Christ: but because he exhibited that which was sufficient to haue abolished all sins. Whereunto also may be referred the things which he writeth, quaest. 49. art. 1.3.5. Christ hath de∣liuered

vs (saith he) as his members from sinnes, and his pas∣sion hath his effect in them, who are incorporated into him, as the members into the bodie, and so are partakers of his pas∣sion. But such as are not ioyned vnto the passion of Christ, can not receiue the effect thereof.

But let vs heare others also more ancient then Thomas. Innocentius 3.* 1.13 Pope of Rome Anno Dom. 1200. repeating the same distinction, lib. 2. de officio Missae. cap. 41. saith: The blood of Christ was shed for those only that are predestinated, as touching efficiencie: but for all men as touching sufficiencie. For the shedding of that righteous blood was so rich in price, that if the vniuersalitie of captiues would beleeue in their re∣deemer, the tyrannicall bands of sinne and Satan could with∣hold none, because as the Apostle saith, where sinne abounded, there grace did superabound. This later whole sentence is Pope Leos, Epist. 83. and 97. which seeing Innocentius al∣leadgeth,* 1.14 he sheweth apparantly, that Leo was of the same minde. Vnto these, that is not much vnlike, which Basil wri∣teth in Psal. 48.* 1.15 Man cannot giue a propitiation for himselfe to God: yet one worthie price was found out for all men, euen the blood of our Lord Iesus Christ, which he shed for vs all. And that he speaketh of the sufficiencie and dignitie of the price, it appeareth by the words themselues, and by that which he faith elsewhere very oftē respecting the effect, that the blood of Christ was shed not for all men without exception, but for many,* 1.16 that is, for the beleeuers. Chrysostome also and Theophilact who abridged him, acknowledge the same di∣stinction, as we shall see.

* 1.17Moreouer, Augustine the chiefest of the ancient sound writers, doth not onely acknowledge that distiction, but al∣so doth expound it largely, Tom. 7. answering vnto Articles that were falsely fathered vpon him, whereof the first was, that he was reported to maintaine, that our Lord Iesus Christ suffered not for the redemption of all men. But he distinguish∣eth after this maner: As touching the greatnes and might of the price, (saith he) and as touching the onely cause of man∣kind, the blood of Christ is the redemption of the whole world,

and so all are well said to bee redeemed. Yet because all are not pulled out of captiuitie, and many are not redeemed, the pro∣prietie of redemption without doubt belongeth to them, out of whom the prince of this world is cast forth, and now are not the members of the deuill, but of Christ, whose death was not be∣stowed for mankind, that euen they should appertaine vnto the redemption of it, who should not bee regenerated: but so, that what was done by one example for all, should be magnified in e∣uery one by one sacrament giuen vnto them. This is as much as if he had sayd: As touching the sufficiencie of the price, the redemption belongeth to all: but as touching the effect, it belongeth not to all, but to the members only of Christ. And anone he setteth out the matter by a similitude, saying:* 1.18 The cup of immortalitie, which is made of our infirmitie and the di∣uine power, hath power in it selfe to profit all: but if it bee not drunke, it doth no good.

The new writers also allow this distinction as vsuall, very ancient, and profitable, & in this poynt diligently to be retai∣ned. Stapulensis vpō the 5. to y^e Romanes,* 1.19 declaring the mat∣ter by a similitude, saith: As light is able to driue away infinit darknes, albeit the eyes of all are not inlightened: so Christ hath in himselfe the redemption of all,* 1.20 not sufficient for vs on∣ly, but to redeeme innumerable worlds also, albeit all, through their owne peruersenes, are not made partakers thereof. Nei∣ther otherwise doth Caluin, Beza, Grineus, and other Diuines of our confession, who are hatefully spoken of by our aduer∣saries, as though simply & without al distinction they should auouch, that Christ died not for all. Which to be falsely layd to their charge, he shall confesse, whosoeuer shall weigh the places of the authors, of whom now we haue spoken: Caluin. in 1. Ioh. 2. Beza in 2. Cor. 5.15. and often in the second part of his answer to the Acts of the Conference at Mompelgart, fol. 217. & 221. Gryneus in Thesauro the fium, class. 1 thes. 13. Tossan. thes. 31. in disput. de loco Pauli 1. Cor. 15.22. Zanch. lib. 2. Miscel pa. 312. & Pet. Mart. loco de praedest. ad Rom. 9. In these places the forenamed writers, as many other writers of our side in their bookes doe retaine with one accord the

common distinction of Sufficiencie, and Efficiencie, not to be refused doubtles in this disputation. Onely let the termes, sufficiently, and efficiently, bee rightly and truly vnderstood. Sufficiently,* 1.21 that is, by Augustines interpretation, as touching the greatnes of the price, or as Thomas sheweth, as farre forth as hee exhibited that, which was sufficient to take away all sinnes.* 1.22 Efficiently, or as others speake, effectually, let it bee vn∣derstood in respect of the effect, which is found in the onely members of Christ, all the rest being without redemption, who liue without faith and regeneration, as Augustine also hath learnedly left in writing.

* 1.23But this is the opinion of our aduersaries, that Christ with∣out any difference died for the sinnes of all men, and that all the sinnes of all men are satisfied and clensed by sacrifice, not onely sufficiently, but also effectually. Which thus they doe declare, that our heauenly father hath instituted and ordained in very deede a reconciliation with all and euery man, with∣out any respect of faith or vnbeleefe. But in them it abideth effectuall, who by faith receiue that reconciliation with God ratified by Christ his sacrifice: and in those, who refuse it by vnbeleefe,* 1.24 it is abolished and taken away, no otherwise then if a common bath were erected for many sick persons, wher∣in all in very deed are restored to health, and some of thē by intemperance do lose againe their former health, which con∣tinueth in others which liue soberly. Which similitude truly much differeth in sense, from those which Augustine and Stapulensis vsed before.

Furthermore, they professe and write plainly that Christ suffered, was crucified, dead, and hath satisfied no lesse for the sinnes of all which alreadie are damned, and hereafter to bee damned, then for the sinnes of Peter, Paul, and of all the Saints: that is to say, that Christ not onely gaue that which was sufficient to haue taken away the sinnes of all men: but also that in very deede the sinnes no lesse of the damned,* 1.25 and such as shal be damned, then of those that are saued, and shal bee saued, are washed away in his blood. And they auouch, that it commeth to passe, that neuerthelesse the former sort

are condemned, not for their sinnes, for they are indeed clen∣sed by Christ, but for vnbeleefe alone, whereby they destroy againe, and make vneffectuall that reconciliation, which was made and done for them.

This was the opinion of Iacob Andreas in the Conference at Mompelgart, which Huberus thes. 19. setteth downe in this maner: to wit, That Christ suffered and died not for some men only, but for al the posteritie of Adam, none, (and to speake it most plainly) none at all excepted out of the whole vniuersa∣litie of mankinde, whether he receiue to himselfe saluation by faith, and continue in saluation obtained, or els through vnbe∣leefe refuse saluation wrought for him, and therefore perish a∣gaine for euer. We see that he boldly auoucheth that indiffe∣rently all and euery one, beleeuers and vnbeleeuers haue ob∣tained in very deede saluation in Christ, but that some in be∣leeuing continue in saluation receiued, others are depriued againe of the same by not beleeuing. The same man in com∣pendio thes. 10. saith: Wee boldly affirme, that Christ by his death hath mercie vpon all men in very deed and in truth, and gaue himself a sacrifice for sins, no lesse for euery infidell then for euery faithfull man, to wit, that he may deliuer from death, the deuill, and hell, all men whosoeuer they be: he meaneth in very deede and in truth, (as wee vse to speake) and not suffi∣ciently onely. And that nothing may be obscure, he maintai∣neth that the worke of saluation by Christ belongeth to all sinners, and that such as by Adā haue sinned,* 1.26 haue righteous∣nes by Christ imputed vnto them: and that all iudgement,* 1.27 and wrath of God is taken away and abolished from all men in very deede and properlie:* 1.28 and that all are truly and vn∣doubtedly together deliuered by the death of Christ from all sinne and condemnation, and whole mankinde receiued in deede into the fauour and bosome of the father:* 1.29 and that all doe belong to the communion of saluation, and kingdome of grace: lastly,* 1.30 that all reprobates and elect are alike saued by Christ, whether they beleeue, or not: and other like things altogether raw, new and strange, doe meete vs here and there dispersedly in reading him.

Vnto this opinion as new and vnheard of, and many waies erronious (as it shall appeare) we cannot subscribe: but fol∣lowing the old distinction wee affirme, that Christ surely ex∣hibited that which was sufficient to haue taken away all sins, and so they are taken away,* 1.31 and that all are redeemed, as tou∣ching the sufficiencie or greatnes and power of the price, as Augustine expoundeth. But as touching efficiencie, we say that by the death of Christ, the sinnes onely of the elect are blotted out, who beleeue in him, and sticke vnto him as the members to the head:* 1.32 but such as are not incorporated into Christ, cannot receiue the effect of his passion. For as the Lord saith: God so loued the world, that he gaue his sonne that euery one that beleeueth in him should not perish, but haue e∣ternall life. He that beleeueth is not condemned: but he that beleeueth not, is condemned alreadie, Ioh. 3. Which in that place Iohn Baptist confirming, testifieth: He that beleeueth in the Sonne, hath eternall life: but he that beleeueth not in the Son shall not see life, but the wrath of God abideth on him. And in this sense, and not absolutely and without restraint, is it to be taken, as oft as it is read in our writers, that Christ suf∣fered not for all: to wit in respect of the effect of his passion, which belongeth to such as are to bee saued, and not to them that shall be damned; to the faithfull, and not to Infidels. And so Beza also declareth himself Colloq. Mompelg. pa. 217. And there is nothing in him, which is not in so many words, and in the same sense written by the old writers.

Neither are cauillers to be regarded, which say: what need is there to say,* 1.33 that Christ is a price sufficient for the whole world? why bewitch ye men with these termes? I answere, this is no bewitching, but the ancient and right explication of this controuersie against them, that loue to bewitch the world with new opinions.* 1.34 But (say they) the word sufficiently taken in that signification wherein sacred antiquitie tooke it, we refuse not, but rather approue it. But our Caluinists (say they) deuising a wrong and doubtfull signification of the word, doe deceiue the simpler sort. For this they meane, that Christs death is so mightie, that if he would helpe all men

by the same, he could easily doe it.* 1.35 But if they would vse the word of sufficiencie in another signification, as when we say against the Papists, that the death of Christ is sufficient for al men, that is, needeth no helpe of mans works to redeeme vs: or els also in this sense, when we say, that Christs death is suf∣ficient for all, whether men beleeue and be saued, or beleeue not, and perish: yet that Christ hath satisfied for al, we would not refuse the vse of this terme in such a signification.

But I thinke it is plaine enough by the things which are re∣cited before, how antiquitie hath vsed those termes of suffi∣ciencie and efficiencie, neither that wee change any thing in the sense, or deceiue any by doubtfull signification. In the meane while the thing it selfe proueth, that the simpler sort are here beguiled by our aduersarie, who when hee would seeme to allow the terme of sufficiencie in that sense, where∣in antiquitie accepted it, yet he deuiseth of his own head sig∣nifications altogether vnknowne vnto antiquitie, in his pro∣pounded opposition: otherwise we defend also against the Papists, that the merit of Christ needeth no helpe of mans workes: neither deny we, that he hath satisfied for al whether they bee saued or perish, to wit, as touching the sufficiencie and greatnes of the price so mighty and rich for redemption, that if the vniuersalitie of captiues would beleeue in him, the bands of the deuill should hold back none.

Notes

• * 1.1

  For whom Christ died.
• * 1.2

  Huberus.
• * 1.3

  The shamefull reproches and slanders of Huber against vs, & the truth.
• * 1.4

  2. Tim. 2.24. The dutie of a Diuine.
• * 1.5

  In 2. cap. 2. ep, ad Timot. A notable speech of Am∣brose against contention.
• * 1.6

  Deut. 32. Rom. 12.
• * 1.7

  The state of the controuer∣sie. Huberus Thes. 1.
• * 1.8

  Compend. Thes. 1. and his Dutch booke in the preface.
• * 1.9

  1. Iohn 2. 1. Tim. 2.
• * 1.10

  Ioh. 17.
• * 1.11

  Of the distin∣ction of suffi∣ciencie and ef∣ficiencie. Aquinas.
• * 1.12

  Of the mea∣ning of the sufficiencie of Christs death.
• * 1.13

  Innocentius 3.
• * 1.14

  Leo.
• * 1.15

  Basill.
• * 1.16

  Chrysost. Theoph.
• * 1.17

  Augustine.
• * 1.18

  Augustines si∣militude.
• * 1.19

  Stapulensis si∣militude.
• * 1.20

  The new wri∣ters allow the distinction of sufficiency, and efficiency.
• * 1.21

  Sufficiently.
• * 1.22

  Effectually.
• * 1.23

  The opinion of our aduer∣saries.
• * 1.24

  The aduersa∣ries simile.
• * 1.25

  Marke this strange doc∣trine.
• * 1.26

  thes. 49.
• * 1.27

  thes. 60.
• * 1.28

  thes. 65.
• * 1.29

  thes. 168.
• * 1.30

  thes. 270.
• * 1.31

  Our opinion of the death of Christ for all men.
• * 1.32

  Christ effectu¦ally died for the elect and faith∣full onely, pro∣ued.
• * 1.33

  Huberus thes. 1154.
• * 1.34

  Huber. comp. thes. 5. & 6.
• * 1.35

  thes. 1152.