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.

VNTO THE ARGVMENTS OF THE SECOND RANKE.

CHAP. VIII. Wherein generall solutions or answers are contained.

HItherto answere hath been made vnto generall spee∣ches. The second classe or ranke followeth, wherein

the aduersarie purposeth to proue peculiarly, that the repro∣bates (or as he speaketh in his Compend. thes the vnbeleeuers) are equally redeemed of Christ,* 1.1 as they are, who through faith are made partakers of saluation in Christ.* 1.2 But before we seuerally weigh the places of Scripture, which in this rank are [ 1] produced, generally it is to be noted, that all those places are particular of some reprobates onely, and such as for a time haue been mingled with the good in the Church, and coun∣ted in the number of beleeuers, so long as the contrarie ap∣peared not in them.* 1.3 And of Particulars, when either both, or one of the propositions is such, it is euident, that an vniuersall conclusion doth not follow, as this is of the aduersarie: that all reprobates and vnbeleeuers, no lesse then the elect and tru∣ly faithfull, haue redemption and remission of sins in Christ. To proue this, he had need of other arguments through this whole classe.

[ 2] Further, seeing all those places intreate of them, who are numbred with the beleeuers and sanctified in Christ, and af∣terward vnmindfull of their calling slide into grieuous falles: or els also fall away altogether from the truth, hee taketh a preposterous course, who thence seeketh to maintaine, that redemption doth vniuersally belong as well to infidels as to true beleeuers. For the proofes which are brought, describe the benefit of Christ in respect of faith, and applie it to them, who were numbred with the Church of God,* 1.4 the faithful and Saints in Christ, beloued and elect of God, because of their externall profession of faith and repentance, and the wash∣ing of sacred Baptisme which they had receiued. For of such the Church iudgeth charitably, leauing in the meane while secret things vnto God the searcher of the harts, who know∣eth his owne, and can discerne betweene them that are fro∣ward, and vpright in heart.

[ 3] Thirdly, it is to be marked, that they that so fall, are either elect or reprobate.* 1.5 For the very elect and true beleeuers doe often fall into sins against their cōscience, and greatly swarue from the right way; as Dauid and Peter: yet they erre not fi∣nally, but are recouered, and brought backe into the way be∣fore

they die, and hauing their iniquitie pardoned them, (which was committed) perseuerance vnto the end is impu∣ted vnto them: as Augustine largely teacheth,* 1.6 de correptione & gratia cap. 7. For the foundation of God is sure, hauing this seale: The Lord knoweth who are his. And as the Lord himselfe saith in the Gospell,* 1.7 It cannot be that the elect should be deceiued, to wit, finally. For if any of these perish, God is deceiued, and ouercome of mans sinne. But he is neuer decei∣ued, or ouercome of any thing: Therefore of his elect none perisheth. Neither that onely,* 1.8 but euen true beleeuers (seeing all men haue not a liuely faith in Christ, but the elect) are kept by the power of God vnto saluation through faith,* 1.9 as Peter testifieth. And this is the meaning of the promises: I wil giue vnto them one heart, and one way, and I will make an euerla∣sting couenant with them, & I will put my feare in their harts, that they may not depart from me. Also, I will plant them in their land:* 1.10 neither shall they bee any more rooted out of their land, saith the Lord. Who are these but the faithfull, planted in the courts of the Lord and ingrafted into Christ by a true faith? And by the testimonie of Iohn, He that is borne of God, sinneth not, because the seede of God abideth in him:* 1.11 nei∣ther can he sinne, because he is borne of God. For wee are not borne againe of mortall, but of immortall seede by the word of the liuing God who abideth for euer. * 1.12 [Objection.] Which thing seeing it is so, that word being once by regenerating faith apprehended, and receiued into the hart, abideth for euer, and can no more fall away as Luther hath well obserued vpon that place.

[Answere.] As for that which is obiected, * 1.13 that some fall away from the faith, and make shipwracke of it, wee must vnderstand, that faith is often taken for the doctrine of faith. And so many doe fall from faith, going backe from the doctrine which they did professe, & also cleauing vnto doctrines of deuils, while they would seeme to follow Christ, as Chrysostome and Theophylact expound those places, and Cyrill of Alexandria also hath it, that Hymeneus and Alexander made shipwrack concerning faith, because they said, that the resurrection was past alreadie. To this end serueth the answere, that an histo∣ricall

faith is one thing,* 1.14 and a iustifying and sauing faith is an other thing: or, that it is one thing credere Deo, and another thing, credere Deum, and another thing credere in Deum: that is, to beleeue God, to beleeue that he is God, and to be∣leeue in God. To beleeue God, is to beleeue that the things bee true which he speaketh, which many euill men can doe. And to beleeue that he is God, euen the deuils may. But to beleeue in God, they onely know who loue him, and who are Christians not onely in name, but also in deedes and life. For faith without loue, is the deuils faith & vaine: but with loue, it is the faith of a Christian. And this faith of a Christian set∣led in the foundation, suffereth no man to perish, as Augu∣stine writeth, which thing a certaine glosse also of Luthers vpon the 7.* 1.15 of Matth. confirmeth in these words: That faith which is effectuall by workes, purifieth the heart, and such ver∣tue standeth vnmoueable against all the force of windes, and the power of hell, because it is grounded vpon the rocke Christ. Otherwise is the state of those, that haue an historicall, de∣uillish, and dead faith onely, and therefore counterfeite and not true, because it is not liuely: notwithstanding it may bee called true, as touching true notions or knowledge, and a∣greeable to diuine reuelations.

These things as touching the perseuerance of the elect and truly beleeuers, Heerbrandus Disputatione Tubingensi de e∣lectione, plainly confirmeth, which I here produce, that these new disputers (who now out of the same schoole sow con∣trarie opinions) may be lesse angrie with vs. For thus it hath determined: that those who are predestinated to life, do not fall away finally: and that such are they, who vnderstand them∣selues to be ingrafted into Christ by a true faith. And whereas many doe fall away, who are in writing recorded to haue had faith, that they had onely a temporarie faith, without true rege∣neration of the heart. These things saith he, in the foresaid dis∣putation, thes. 40.45. & 47.

* 1.16Now, as touching the other part, concerning reprobates, who for a time haue a place in the Church among the sonnes of God, that rule is well to bee marked in the second chapter

of the first of Iohn, verse 19. They went out from vs,* 1.17 but they were not of vs: for if they had been of vs they had surely con∣tinued with vs. He speaketh of them (as Augustine doth no∣tably set foorth this place) who by chance going out, returne not againe: who also when they are within, are not of vs,* 1.18 nor as members are within the bodie of Christ, but as euill hu∣mours, sith that his bodie is as yet in curing, and the health of it shall not be perfect, till the resurrection of the dead. In the meane time because such persons are not manifest vnto men, they are plainly called beleeuers, conuerted, iustified, sancti∣fied, redeemed, disciples and members of Christ, temples and the sonnes of God, yea the elect of God: plainly (I say) they haue these termes, whom we see to professe with vs the same faith and Christian conuersation, albeit in the meane while they be not oftentimes that in very deede, which they are cal∣led, before him, who discerneth the intents and thoughts of the heart,* 1.19 and vnto whose eyes all things are knowne and manifest. Ambrose lib. 1. Com. in Luc. cap. 1. saith very well: Not euery one who is iust before men, is iust before God. Men see one way, God seeth another: men in the face, God in the heart, euen he is the iudge of the minde and the fact. Therefore it is perfect praise to be iust before God. And this very thing doth Augustine largely teach,* 1.20 de correp. & grat. cap. 7. & 9. and citeth hither the saying of Christ: If ye shall abide in my word, ye shall be truly my disciples. For al that giue their names to Christ, are vsually called his disciples and Christians of Christ, by reason of their profession: but they be in deed that, which they be called, who abide in his word. As the Apostle also saith, We are the house of Christ,* 1.21 if we hold that confidence and hope (wherof we reioyce) sure vnto the end. And anon, We are made partakers of Christ, if wee hold sure vnto the end that beginning, whereby we are sustained: If not, we are called be∣fore men partakers of Christ, of his household, sonnes and heires of God, citizens of the Saints, redeemed and beleeuers, but wee are not the same truly before the Lord, who will say in time to come: I neuer knew you,* 1.22 depart from mee yee that work•• iniquitie.* 1.23 Tertullian de praescrip. haeret. in the beginning

saith:* 1.24 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,* 1.25 &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.* 1.26 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 Chri∣stian name (as Augustine speaketh) vnder the couer of reli∣gion are secretly euill, hauing the name of Christ in their lips, but not in their hearts, of whom it is said: This people honou∣reth me with their lips, but their heart is farre from me. Lu∣ther also in Psal. 2. vpon those words,* 1.27 I haue set my king vpon Sion, my holy hill, putteth difference betweene generall and speciall holines.* 1.28 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 sancti∣fied 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 ar∣bit. cap. 61. he maketh difference betweene the iudgement of Charitie and faith.* 1.29 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 neigh∣bours: 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 iudge∣ment.

CHAP. IX. Certaine sayings of the Scripture are examined touch∣ing the redemption of reprobates.

THese things thus forewarned in stead of a generall an∣swere; now let vs runne in order through the testimonies of this classe or ranke. The first is cited out of Heb. 6.* 1.30 It can not be, that they who haue been once inlightned, and haue ta∣sted 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 re∣probates are redeemed.

I answere. First the aduersarie should haue proued an v∣niuersall conclusion, and not a particular, as it hath bin said. Secondly vnto the minor I say: they that fall away after illu∣mination receiued,* 1.31 are not forthwith to bee iudged repro∣bates, 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,* 1.32 Theo∣phylact 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 Bap∣tisme, 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 of∣ten. 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 cruci∣fieth 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,* 1.33 according to the foreshewed difference of the elect and reprobates: yet the proofes brought in of [ 1] the aduersarie haue no force. The former of them is, that il∣lumination and participation of the holy Ghost be fruites of redemption: and they that be partakers of the fruites of re∣demption, are partakers of very redemption also.

[Answere.] I answere: Paul Colos. 1. and elswhere defineth redemp∣tion to be the forgiuenes of sinnes:* 1.34 but that sinnes bee for∣giuen a man, and therefore that he is iust before God, & heire of eternall life, cannot hereof straightwaies be gathered, be∣cause he is inlightened with the knowledge of the truth, or hath receiued some other gifts of the holy Ghost:* 1.35 for there be many gifts of the spirit common to good and bad. Mat. 7.22. and 1. Cor. 12.3.

[ 2] The later proofe of Huber is this: That which is done a∣gaine, must needes be done once alreadie: but they that pe∣rish, 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.* 1.36 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 them∣selues) that is, for their owne profit and redemption they cru∣cifie Christ againe, as it is taken in the conclusion.

Another place is Heb. 10. Seeing therefore brethren,* 1.37 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 re∣maineth no sacrifice for sins. And a little after: Of how grea∣ter 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 diuersi∣tie of opinions. I take it as most simple,* 1.38 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 ma∣ny, 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,* 1.39 that these of whom the Apostle intreateth, are to bee placed in the number of the re∣deemed, 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 sancti∣fied 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,* 1.40 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 repro∣bates (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 ha∣bitation of the liuing God is at large described.* 1.41 As for the threatning, it belongeth to the authors of schismes, who through meere ambition, by factions distracted and propha∣ned the Church of Corinth, which God had cōsecrated to be a temple for himselfe. The like place commeth againe, chap∣ter 6. Know yee not that your bodie is the temple of the holie Ghost, who is in you? There speaking to each beleeuer, he cal∣leth them the temples of the holy Ghost, as also the members of Christ, saying: Know ye not that your bodies are the mem∣bers of Christ? that thereby they might with greater care a∣uoide all pollutions of the flesh.* 1.42 But hereupon it doth not fol∣low, 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,* 1.43 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,* 1.44 as Iohn saith. For there bee sonnes of God (saith Augu∣stine) who are not as yet such vnto vs:* 1.45 and there be some a∣gaine, 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 mem∣bers of Christ, are to be accounted.

* 1.46The 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 pe∣rish

through thy knowledge, for whom Christ died? As touch∣ing the elect we graunt, that the true beleeuers,* 1.47 but weake in faith, are very often grieuously shaken with offences, yea de∣stroyed 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 repro∣bates, falling away from the trueth for offences and other cau∣ses, and vtterly perishing, they are called, redeemed, & iusti∣fied by the death of Christ, as farre forth as in the iudgement of the Church, they obtaine for a time a place among the iu∣stified and redeemed of Christ, as I haue often said alreadie.

In like sort is that to bee vnderstood, which 2. Pet. 2.* 1.48 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 per∣uerse 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,* 1.49 this is rightly referred to the boasting of the false prophets, that him in very deede they denie, whom they call their Lord and re∣deemer: 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 secret∣ly 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 let vs also consider the words that follow: for Peter addeth:* 1.50 If they who haue escaped the filthi∣nes of the world through the knowledge of the Lord & Sauiour Iesu Christ, be afterwards againe intangled therein, and bee o∣uercome, their last condition is worse then the former, and it were better for them not to haue knowne the way of righteous∣nes, then after the knowledge of it to goe backe, as the dogge to his vomite. Out of these words the aduersarie indeuoureth to

collect, that many indued with true faith and conuersion, and therefore by his death and blood washed, and iustified, doe perish for euer. I answer as afore, that here properly the question is not, whether some indued with true faith and conuersion, doe so fall backe, that they perish: but this the aduersarie was to proue, that the reprobates vniuersally no lesse then the elect, and all vnbeleeuers no lesse then the faith∣ful, are made partakers of redemption in Christ. Which thing cannot bee concluded out of the Apostles words, seeing he speaketh not but of them, who through the knowledge of Christ had escaped the pollutions of the world, which Hu∣ber himselfe will haue to bee referred to their faith and con∣uersion.

Secondly, as touching those who falling rise not againe, I denie, that such were truly washed in the death and blood of Christ, and iustified, or were indued with a true and liuely faith in Christ. For the contrary hath been aboue shewed out of the doctrine of Peter, and other seruants of Christ. Nei∣ther saith Peter here,* 1.51 It had bin better for them neuer to haue had true faith, or els to haue obtained righteousnes then after∣ward to fall backe from true faith and righteousnes: but hee onely saith: It had been better not to haue knowne the way of righteousnes, then after the knowledge of it to goe backe from the holy doctrine taught them.* 1.52 And we denie not, that many who had cast away corrupt opinions of God, and of matters belonging to religion, and had imbraced the trueth, doe af∣terward fall away from true doctrine to old, or els new er∣rors, and by this meanes slide backe from faith, that is, from the doctrine of faith.* 1.53 We confesse also that many, who (as Augustine weigheth this place) either by fained promises, or externall reformation of maners had forsaken the filthines of the world, to wit, adulterie, fornication, vncleannes, wan∣tonnes, idolatrie, witchcraft, drunkennes, bankettings, and the like, doe inthrall themselues againe vnto the same, & liue in all filthines, and so runne into a more grieuous iudgement, then if they had neuer knowne the way of righteousnes. But they who doe after some sort or other auoide the filthines of

the world, are not straightwaies to bee accounted washed in the blood of Christ, and iustified before God. For so, as ma∣ny as among the Heathens haue liued honestly, or forsaking the filthines of their former life, haue begun to be sober, shuld be also accounted for men washed and iustified in the blood of Christ.

Neither be the things which Huber inferreth, of any force: they had escaped filthines through the knowledge of Christ, and are said to haue knowne the way of righteousnes, and the holie commandement, that is, the holy doctrine of the Gospell is said to haue been deliuered vnto them. Therefore they had true faith in Christ giuen them. As though the faith of Christians were nothing els, than the bare knowledge of Christ, or of the way of righteousnes and of the holy commandement. [Obiection.] Surely the very deuils haue a knowledge of Christ, and that greater then men. But they are insnared againe: therefore they were once set feee and at libertie. [Answere.] I graunt in part: they were escaped from their former errors, and their outward wicked conuersation, wherein while they are againe intang∣led, they be polluted a fresh, and like dogges eate againe their vomite, which they had alreadie cast vp, after that sort doubt∣les, as hath been spoken, to wit, either by fained promise, or els truly (as Peter saith) while laying aside their wonted er∣rors and maners, they bee honest for a time,* 1.54 not walking a∣ny longer in wantonnes, lusts, drunkennes, surfettings, ban∣kettings, and abominable idolatries, or running any longer with prodigall persons vnto the same excesse of riot, as Pe∣ter saith, 1 Pet. 4. But not all, in whom there is seene some re∣formation of maners, haue purified mindes through the spi∣rit and faith vnfained, with loue voide of dissimulation from a good conscience and a pure heart.

There be cited also the words of Peter,* 1.55 2. Pet. 1. where he speaketh of him who professeth faith, but hath not workes, that he is blinde, and hath forgotten that he was purged from his old sinnes. Therefore false christians and hypocrites, who perish at the length, were sometime clensed and iustified from their sinnes, no lesse then they, whose faith by good workes is

effectuall and abideth. The answere hereunto is the same that was before: It must bee vnderstood according to the vsage of the Scriptures,* 1.56 which call them Saints, iustified, and clen∣sed from sinnes, as many as are baptized into Christ, and in∣grafted into his Church. Because the Church ought to take them for such, according to the iudgement of charitie, albeit before God oftentimes they bee not such. Further, the sense may bee this, that such haue forgotten their baptisme, which is a certaine visible sanctification, and purgation from sins, according to that saying: be baptized and wash away thy sins. But as Augustine very well maketh difference betweene vi∣sible and inuisible sanctification,* 1.57 Man by visible Sacraments through his ministerie doth sanctifie, but the Lord by inuisible grace through the holy Ghost, wherein lieth the whole fruite of the visible Sacraments: and some men haue inuisible san∣ctification, and it doth them good without visible Sacraments: but visible sanctification which happeneth by visible Sacra∣ments, a man may haue without the inuisible, but it can doe him no good. For visible baptisme without inuisible sanctifica∣tion did nothing profit Simon Magus. These things Augustine super Leuit. lib. 3. quaest. 84. whereunto Luther also consen∣teth vpon the second Psalme.

But it is too absurd and foolish, that the aduersarie labou∣reth to wrest to his purpose also that notable description of the grace of God towards the faithfull in the beginning of the chapter in Peter. Peter (saith hee) testifieth, that they may be damned, who haue alreadie obtained faith and salua∣tion, and all things belonging to godlines. But what if this be denied him, how will he proue it? Because (saith he) he obiecteth vnto them blindnes.* 1.58 But (good sir) it is plaine to euery one by the text, that that vpbraiding pertaineth not to true beleeuers, whose faith is effectuall by loue, but vnto false Christians: who hereby, that they shew not their faith by works, doe sufficiently declare, that they are not indued with true faith, but are blind and see nothing. Certainly it is plaine deceit, willingly to confound together those two most di∣uers sorts of men, which Peter purposely seuereth, and not to

regard what agreeth fitly to either. First vnto those that are truly conuerted, and indued with a liuely faith in Christ, be∣longeth that setting out of grace; that the diuine power hath giuen vnto them all things belonging to life and godlines; that they are called to glorie and vertue; that they haue obtained great and precious promises, and are made partakers of the di∣uine nature, being escaped out of corruption in the world. These things are spoken of them, who had obtained like precious faith with Peter and his like, which surely cannot be spoken of them, who haue only an historicall and dead faith, that is, the faith of deuils and not of Christians. Secondly, by way of exhortation he carefully seuereth a liuely and a dead faith: that they who haue a liuely faith, doe shew it by workes, and by adding to faith vertue, to vertue knowledge, to knowledge temperance, long suffering, godlines & loue, are not found idle and vnfruitfull in the knowledge of Iesu Christ. Contrarily he pronounceth them blinde, and such as see nothing, but haue forgotten their purging from their old sinnes, who haue not good workes. Where now by Anti∣thesis he directeth his stile against hypocrites and false Chri∣stians:* 1.59 who (as Iames painteth them out) are hearers onely of the word and not doers, deceiuing themselues, and sedu∣cing their owne hearts. And albeit they seeme religious, yet their religion is meere vanitie, and their faith dead. But what is this to the true beleeuers? are they therefore in dan∣ger of damnation, because hypocrites perish in their vani∣tie? Nay it is so farre off, that the Apostle should teach that the true beleeuers are damned, that contrariwise hee wit∣nesseth, that such as bee fruitfull in the knowledge of the Lord, doe more and more confirme their vocation and e∣lection, and that it shall come to passe, that they shall ne∣uer fall, but haue a plentifull entrance into the kingdome of heauen.

That whcih is beside obiected out of 1. Pet. 2. that the reprobates also were laid vpon the corner stone Christ,* 1.60 we simply deny, as being farre from Peters words, who writeth of the disobedient Iewes, who were offended at Christ, that

they were* 1.61 ordayned to this, he doth not say, that they were laid vpon Christ.

Out of the Epistle to the Galathians, two places also are cited: as that, chap. 3. Paul warneth the Galathians: Are ye so mad, that when ye haue begun in the spirite, ye would now end in the flesh? Haue ye suffered so many things in vaine? Also chap. 5. Therefore stand in the libertie, wherewith Christ hath made vs free, and be not intangled againe in the yoke of bondage. Behold I Paul say vnto you, if ye be circumcised, Christ shall profit you nothing: ye are made voide of Christ; as many as are iustified by the law, are fallen from grace. Of these words it seemeth to follow, that they may be reproba∣ted, who haue been redeemed and set at libertie by Christ, and who were truely iustified and regenerated, and ingraffed into Christ as liuely members.

[ 1] * 1.62First I answere, that it is not manifest that the Galathians fell away finally: nay in the iudgement of Augustine, they had not yet fallen, or yeelded to the seducers, but were waue∣ring, and did not fall away. But yet not to contend about that, whereabout I see interpreters disagree, this is certaine, that if they were already caried away with the error of the false Apostles,* 1.63 yet they erred not finally, according to the say∣ing of the Apostle, J am perswaded of you in the Lord, that ye will not be otherwise minded. Whereupon also hee saith not flatly, ye haue suffered so many things in vaine, but by way of correction addeth, (which thing Huber of purpose concea∣leth) if yet in vaine, signifying, that he is perswaded of better things, and such as accompanie the saluation of the Galathi∣ans, although he speake very sharpely to reproue them. [Question.] Why then doth he so intreate them, as men, that be in the extreame danger of saluation? [Answere.] Because those horrible euils which those seducers labour to insnare them in, were greater than could be vttered, and that sharpenes was good for the Gala∣thians to keepe them in the doctrine of faith, by the conside∣ration of destruction.

[ 2] Secondly the consequence of the propounded argument is denied, which Huber would faine seeme to proue three

waies. [ 1] First because some beginning in the spirite, doe ende in the flesh: The Syllogisme will be thus:

• They that begin in the spirite, are iustified and redeemed.
• But some beginning in the spirite, are reprobated, because after they haue begun in the spirite, they end in the flesh.
• Therfore some of the number of reprobates were iustified and redeemed,

Here the Maior taken vniuersally is denied, therefore the conclusion is of pure particulars. The Maior is true onely of such as haue the spirit of iustification and regeneration. But God doth not suffer those who haue so begun in the spirit, to end in the flesh,* 1.64 but he maketh perfect in them his own good worke vnto the day of Christ Iesu. Notwithstanding many begin in the spirit,* 1.65 as far forth as they professe the doctrine of the spirit, or of the Gospell, touching free iustification by Christ, or else haue receiued also some spirituall gifts: who, whiles they returne not from their errors repugnant to the Gospell, whereinto they fell or otherwise by their vnthanke∣fulnes are depriued of those gifts of the spirit, are said to bee perfected in the flesh, whereas they began in the spirite.

His second proofe leaneth on the saying: Haue ye suffered [ 2] so many things in vaine? But the Maior is false, vniuersallie taken, namely this: That whosoeuer suffer for the Gospell in vaine, they are reprobates, hauing once receiued the grace of iustification.* 1.66 For it may be (as the Apostle witnesseth) that they, who haue not charitie, and therefore neither true faith and iustification, may yet suffer aduersitie, but all in vaine.

Thirdly thus he proueth it. As many as be of y^e works of the [ 3] Law or would be iustified by works, are subiect to the curse. But some redeemed from the curse of the Law, do fal againe into the Pharisaicall error of the righteousnes of workes. Therefore some once redeemed, are againe insnared in the curse. Here the answere vnto the minor is manifest: that they who are truely made partakers of redemption by faith, doe not erre that way finally. But such as abide in that error of the righteousnes of workes, whether they haue knowne at a∣ny time the trueth of the Gospell or no, it cannot be proued,

that they were euer truly redeemed from the curse. For this redemption belongeth to them onely, who by true faith in Christ are the seede of Abraham, and are heires according to the promise, as is largely taught. Gal. 3.

* 1.67As touching the place Gal. 5. Stand ye in the libertie, wher∣with Christ hath freed vs, the aduersarie collecteth, that men once deliuered by the blood and death of Christ, may againe lose that libertie, while they abide not in it, but are intangled againe with the yoke of bondage, and so make Christ vn∣profitable vnto them, and fall from grace.

I answer, the text hath not, stand ye in the libertie where∣with Christ hath freed you, as Huber depraueth it: but where∣with he hath freed vs. And the opposition of the sonnes of the bondwoman and of the free, of the beleeuers and wor∣kers, namely, who standing to set vp their own righteousnes, are not made partakers of the righteousnes of Christ, doth manifestly shew, that this deliuerance by Christ belongeth not to all without exception, beleeuers and vnbeleeuers: but he that beleeueth in Christ hath that libertie, and doth not lose it finally, because it is eternall. For Christian libertie (as Luther also vpon this place warneth) is such a gift,* 1.68 whereby in stead of sinne and death, we haue righteousnes and eternall life, and haue God for euer mercifull and fauourable through Christ.* 1.69 We confesse neuertheles, that many stand not in the [ 1] libertie, wherwith Christ hath freed vs. First, because euen the elect and true beleeuers are often tempted, and intangled in errors repugnant to the foundation, but (as it hath been of∣ten [ 2] said) not finally. Secondly, because many professing faith and Christian libertie, and so farre forth hauing place for a while among Christs freemen, are againe to the losse of their saluation intangled with the bondage of the Law and mans traditions, yea of the world and the deuill. And both of these make Christ of none effect vnto themselues, and fall from grace and consolation: these absolutely and perpetu∣ally the other so long onely as vntill they repent.

The same answere serueth to other two places, name∣ly concerning the Iewes, being as certaine branches broken

off from the Oliue tree,* 1.70 and concerning the Gentiles who should be cut off vnles they continue in the bountifulnes of God. And, my father taketh away euery branch that beareth not fruite in me: and euery one that beareth fruite he purgeth, that it may bring forth more fruite. Except a man shall abide in me, he is cast forth and withereth, and men gather them, and cast them into the fire.* 1.71 The simple meaning of these words is, that not all, who by outward vocation are among the peo∣ple of God, (that greene and fat oliue tree and elect vine) and so are accounted among the branches of Christ, shall be sa∣ued: many such haue been long ago cut off, and shall be cut off hereafter for vnthankfulnes.* 1.72 For there are many hypo∣crites partakers euen after a sort of grace, albeit not vnto iu∣stification: who because in shew for a time they florish and are greene, but in rendring fruite deceiue the hope of the husbandman, and haue faith in their lips more then in heart, at length are cast away.

But that it happeneth to some of the elect and truly godlie to bee so cut off,* 1.73 it is not onely not proued by these testimo∣nies, but also the contrarie is therein plainly set downe. First, who were the Iewes whom God reiected? vnbeleeuers, not obeying the Gospell being ignorant of the righteousnesse of God and seeking to establish their owne righteousnesse, and to whom was giuen of God the spirit of slumber, in his iust iudgement, and eyes that they should not see, and eares that they should not heare,* 1.74 as the Apostle describeth those repro∣bates. But discerning the elect and godly from them, he saith: God hath not cast away his people, whom he foreknew. Againe,* 1.75 Israel attained not that which he sought for: but the elect haue attained it: the rest haue been hardened. But they were reie∣cted for vnbeleefe: who denieth it? But by the iust iudge∣ment of God they came not vnto faith, because they were not of his elect. For who will say, euen the veriest foole of all (saith Augustine) that the malitious Iewes, who haue peri∣shed in their hatred, and who being of that nation enemies to Christ as yet doe perish, that they are elect and beloued?

Secondly, Paul doth not so much speake vnto euery one of

the elect of the Gentiles, as in common vnto the whole body of such as were cōuerted, among whom many were in name onely faithfull and members of Christ, when he threatneth them with the example of the vnbeleeuing Iewes. Albeit though it were graunted that the Apostle directeth his aduise to euery elect and faithfull one, yet nothing is thereupon effe∣cted, because he speaketh by supposition, that they shall bee cut off,* 1.76 vnlesse they shall continue in the goodnes of God. But the elect doe continue, and that they may continue, and may more and more answer vnto their calling, and not receiue the grace of God in vaine, to that very end serue those spurres of exhortations and threatnings profitable vnto them, to put a∣way the securitie of the flesh, wherewith we daily wrestle.

[ 3] Thirdly, Christ Ioh. 15 plainly setteth down the difference of the two kinde of branches, fruitfull and vnfruitfull: of the truly godly, and of hypocrites hauing a shew onely of god∣lines, who neuertheles are for their externall profession iud∣ged to be in the vine. And of these the Lord saith, that euery branch not bearing fruit in him, shall be taken away and bur∣ned. Who are those, but such as haue faith without workes, that is,* 1.77 a dead faith? But of the branches that beare fruite hee saith, that the father will purge euery branch that beareth fruite, that it may bring more fruite. Vnder this proposition now let vs set downe the assumption: But all true belee∣uers, in whom faith is effectuall by loue, and florisheth by purging the hearts and purifying the soules, are fruitfull bran∣ches. Ergo, the father will daily more and more purge them: so farre off is it, that they shall be cut off.

* 1.78The parable also of the debter, Matth. 18. seemeth to con∣firme, that redemption, that is, remission of sinnes is made voide in some persons. For he that had his debt forgiuen him, was for his crueltie towards his fellow seruant, deliuered to the tormenters, till he should pay the whole debt.

I answere, that so great an agreement is not graunted to a similitude in disputing, that it may be applied in euery respect vnto the thing, whereto it is to bee vsed. Otherwise a simili∣tude were not a similitude, but the thing it selfe. The minde

and scope of Christ is to bee considered, who meant not to teach, whether sinnes once remitted, were retained or not: but he sheweth, it is required that wee forgiue our brethren their offences, if wee would obtaine the pardon of our offen∣ces at Gods hands. Whereupon Christ also concludeth that parable thus: So also my heauenly father shall doe vnto you, vnles ye forgiue euery one his brother from the heart their of∣fences: that is, as Christ himselfe Matth. 6. largely teacheth: If we shall forgiue men their offences, our heauenly father will al∣so forgiue vs: but if we forgiue not, neither will the father for∣giue vs.

But whether sinnes forgiuen bee retained, wee may reade the opinion of the Schoolemen, 4. sent. dist. 22. & part. 3. Thom. quaest. 88. As there we may see,* 1.79 they dispute the matter very doubtfully and confusedly: but there be farre more plai∣ner testimonies of the sacred Scriptures: Whom he hath pre∣destinated, them he hath called: whom he called, them he hath also iustified: whom he hath iustified, them he hath also glori∣fied. I will remember their sinnes no more, saith the Lord.* 1.80 That he also blotteth out as a clowde their sinnes, to whom he is mer∣cifull, and casteth them behinde his backe, yea into the bottome of the sea. These speeches doe sufficiently shew,* 1.81 that when God pardoneth sinnes, he so pardoneth, that he for euer for∣getteth them, and bringeth them as it were into smoke, and to nothing: and therefore what sinnes he forgiueth, he doth foreuer forgiue.

But Huber is twise foolish, (that I say not after his maner,* 1.82 mad) who out of the said parable would faine haue it to bee meant, that the sinnes of all alike are pardoned and that the reprobates are as well saued by Christ, as any other whom∣soeuer. Doth he not see the contrary in that seruant? that re∣mission of sinnes belongeth not to all, but to them who con∣fesse their sins, and in humble maner craue pardon for them, being readie also from their hearts to pardon their fellow ser∣uants?

One only place remaineth, 1. Ioh. 5.* 1.83 That they who beleeue not God, make him a lier. Out of which saying this champion

collecteth, that the promises of grace and life in Christ doe appertaine to the vnbeleeuers and reprobates also. Contra∣ri••••se Iohn expressely restraineth the promise of life vnto the beleeuers,* 1.84 when he saith. He that hath the sonne, hath life. But the vnbeleeuers haue neither the father nor the sonne, but do liue without Christ and God in the world, being strangers from the couenants of promise, and haue no hope as Paul witnesseth Is this it whereby the reprobates, and vnbeleeuers receiue life in the sonne of God, as this trifler saith? And the man very confident in so grosse ignorance, pleaseth himself, and like proud Goliah challengeth all men to shew how the vnbeleeuers as it is in Iohn, (in whose place he setteth the re∣probates) doe make God a lier, if they receiue not life in his sonne? As though here I know not what sharpnes of wit were requisite.

They that beleeue not God, make him a lier,

But such as beleeue not the Gospell, beleeue not God.

Ergo, they make him a lier.

The maior is euident. The minor is proued by the text, be∣cause the Gospell is the testimonie of God concerning his sonne, that beleeuers in him may haue eternall life. They therefore who either are touched with no care of saluation, or else seeke the same without Christ,* 1.85 or some other way, are incredulous vnto the Gospell, beleeue not God himselfe, and therefore, as much as in them lieth, they make him a lier: as contrariwise such as receiue his testimonie, do as it were sub∣scribe with their hands and seales that God is true.* 1.86 [Obiection,] But (saist thou) to whom the benefits of the Gospel, redemption, righ∣teousnes, and life eternall do not belong, they are not bound to beleeue the Gospell:* 1.87 nay they make God true in not be∣leeuing, in kicking against it, and in blaspheming it: (for so this vile spirit speaketh) But vnto the reprobates the benefits of the Gospell belong not by our supposition: Therfore they are not bound to beleeue. [Answere.] Yea Mary this is an argument vn∣answerable.* 1.88 But I distinguish the minor: Albeit the benefits of the Gospell belong not by fruition to the reprobates and vnbeleeuers whomsoeuer, as farre forth as they are such, and

that through their owne fault: yet they belong vnto them by inuitation, so farre forth as all alike without difference of elect and rebrobates are commanded to repent and beleeue the Gospell with an vniuersal promise: Whosoeuer beleeueth shall haue euerlasting life. And this is enough for this present pur∣pose.

Very well saith Luther (whom alone these fellowes ad∣mire in other things, but here doe extreamely contemne) in in his preface to the Romanes:* 1.89 Vpon the onely sentence of pre∣destination depend all things: who shall receiue the word, and who not: who shall beleeue, and who not: who shall be deliuered from sinne, and who blinded: who shall be damned, and who iu∣stified. Notwithstanding he aduiseth that curious persons be bridled, who before they learne Christ and the vertue of his crosse, doe search into the depth of predestination. But thou (saith he) learne the knowledge of Christ wrestle daily with thy flesh by faith, and then thou shalt perceiue how full predestina∣tion is of consolation. And euery where he teacheth,* 1.90 that wee must iudge of God and of his wil and good pleasure towards vs, not by that which goeth before, but by that which com∣meth after and is the later (as we speake): we must execute what God commandeth: we must behold the sonne incar∣nate, and simplie rest in his reuealed word, according to that in the third of Ecclesiasticus:* 1.91 Seeke not thou the things that bee too high for thee, nor search into them that be aboue thy reach: but such things as be commanded thee of God, me∣ditate religiously vpon them: for the eye of the bodie are not needfull for the vnderstanding of secret mysteries.

Notes

• * 1.1

  Thes. 23.
• * 1.2

  Three generall obseruations.
• * 1.3

  Of particulars, an vniuersall conclusion doth not fol∣lowe.
• * 1.4

  Rom. 1. Ephe. 1. Col. 1. And in the beginning of other Epi∣stles of the A∣postle.
• * 1.5

  Of the fals and perseuerance of the elect.
• * 1.6

  Aug de cor & grat cap. 7. 2. Tim, 2.
• * 1.7

  Matth. 23.
• * 1.8

  2 Thes 3. Tit. 1.
• * 1.9

  1. Pet. 1. Ier. 32.39, 40.
• * 1.10

  Amos 9.15.
• * 1.11

  1. Iohn 3. 1. Pet. 1.
• * 1.12

  Hub•••• thes. 29. 1. Tim. 1 & 4.
• * 1.13

  Faith for the doctrine of faith. Aduers. Anthrop. morph. cap. 9.
• * 1.14

  Diuerse signi∣fications of faith. Credere Deo, credere Deum, credere in Deū. Aug de Tempo∣re Serm. 181.
• * 1.15

  De fide & ope∣ribus, cap. 18.
• * 1.16

  Of the fall of reprobates that were in the Church.
• * 1.17

  Tract. 3. in epist. Io.
• * 1.18

  How repro∣bates are called beleeuers and partakers of redemption. Rom. 1. 1. Cor. 1. Ephe. 1. Col. 1. Phil. 1.7.
• * 1.19

  Hebr. 4. Ambrose.
• * 1.20

  Augustine.
• * 1.21

  Hebr. 2.
• * 1.22

  Matth. 7.
• * 1.23

  Tertull.
• * 1.24

  An excellent saying.
• * 1.25

  Chrysostome.
• * 1.26

  All that are called christi∣ans are not such indeede. Aug. in Ps. 48.
• * 1.27

  Luther.
• * 1.28

  Holines gene∣rall and special.
• * 1.29

  Charitie and faith iudge di∣uerselie of a man.
• * 1.30

  The 1. place for the redempti∣on of repro∣bates.
• * 1.31

  A grieuous fall proues not a man to be a Reprobate.
• * 1.32

  Some of the olde writers vnderstand by renewing, Heb. 6 a second baptizing.
• * 1.33

  Two proofes of the aduer∣sarie for re∣demption of reprobates.
• * 1.34

  Redemption is forgiuenes of sinnes.
• * 1.35

  The bad haue many gifts common with the good.
• * 1.36

  Marke this ex∣position of crucifying a∣gaine to them∣selues, &c.
• * 1.37

  The 2. place.
• * 1.38

  An exposition of the words: there is no more sacrifice for sin. &c.
• * 1.39

  We must take euery one in the Church for a brother, and redeemed for his profes∣sion sake, till the contrarie appeare.
• * 1.40

  The 3. place 1. Cor. 3.
• * 1.41

  Ephes. 2.21. 1. Pet. 2.5.
• * 1.42

  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.
• * 1.43

  What mem∣bers may pe∣rish.
• * 1.44

  1. Iohn 3.
• * 1.45

  De Correp. & grat. ca. 9. A notable say∣ing.
• * 1.46

  The 4. place. Rom. 14. 1. Cor. 8.
• * 1.47

  How a weake brother may be said to pe∣rish and be destroyed. Rom. 14.5. How Repro∣bates falling from the truth and perishing, are said to be redeemed.
• * 1.48

  The 5. place. 2. Pet. 2. How the Lord hath bought Reprobates. 1. Pet. 1. Acts 20.
• * 1.49

  How they are said to denie him y^t bought them.
• * 1.50

  2. Pet. 2.20, 21, 22.
• * 1.51

  Peters words expounded.
• * 1.52

  Marke this touching back-sliders.
• * 1.53

  De fide & ope∣rib. ca. 25. See also in Psal. 48
• * 1.54

  2. Pet. 2.18.
• * 1.55

  The 6. place 2. Pet. 1.
• * 1.56

  The ••. exposi∣t••ons of Peters words, 〈…〉〈…〉, is said to haue been clensed from his olde sinnes. Acts 2••.••6. Augustine.
• * 1.57

  Visible and in∣visible sancti∣fications.
• * 1.58

  The true me∣thod and sense of Peters words. 2. Pet. ••.3 to verse 12.
• * 1.59

  Iames 1. and 2.
• * 1.60

  The 7. place 1. Pet. 2.
• * 1.61

  Ad hoc positos esse, non dicit, impositos Chri∣sto. The 8. place Gal. 3. & 5.
• * 1.62

  Expos. epist. ad Gal.
• * 1.63

  Cap. 5.10.
• * 1.64

  Phil. 1.
• * 1.65

  How many begin in the spirit.
• * 1.66

  1. Cor. 13.
• * 1.67

  The 9. place Gal. 5.
• * 1.68

  Luther of Christian li∣bertie.
• * 1.69

  Many fal from Christian libertie, but diuersly.
• * 1.70

  The 10. and 11 places. Rom. 11. Iohn 15.
• * 1.71

  Iere. 11. Esay. 25. Matth. 21.
• * 1.72

  Hipocrites for a time flourish as greene bran∣ches, but at length are cut off.
• * 1.73

  The Elect are neuer cut off, nor cast away, proued by three reasons.
• * 1.74

  Rom. 10. & 11.8.
• * 1.75

  Verse 2 & 7.
• * 1.76

  ••. Iohn 2.••9.
• * 1.77

  A Syllogisme.
• * 1.78

  The 12. place Matth 13. The parable of the debter ex¦pounded.
• * 1.79

  Whether sins once pardo∣ned be againe retayned. Rom. 8.
• * 1.80

  Iere. 31. Esay 44. & 38. Mica. 7.
• * 1.81

  What sinnes God once for∣giueth, he e∣uer forgiueth.
• * 1.82

  Thes. 270.
• * 1.83

  The 13. place 2. Iohn 5.10.
• * 1.84

  Ephes. 2.
• * 1.85

  How a man maketh God a lyar.
• * 1.86

  Iohn 3.
• * 1.87

  Thes. 266. & 484.
• * 1.88

  The benefits of the Gospell belong not to reprobates, as they doe en••••y them, but as they are inui∣ted to them ••y the Gospell preached.
• * 1.89

  Luther.
• * 1.90

  In Gen. cap. 26. & 43. Item des••••ar∣bit. & in Psal. 5
• * 1.91

  Vers. 21.