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. 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,* 1.1 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,* 1.2 that the doc∣trine 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 vn∣beleeuers,

receiuers and contemners. For as we haue seene a∣boue, this cannot be plainely shewed by the heape of testi∣monies which are brought: but this is the testimonie of all the prophets and Apostles with one consent, and the summe of the Gospell,* 1.3 that whosoeuer beleeueth in Iesus of Naza∣reth, 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 Gos∣pell 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 Gos∣pell, what reckoning shall the Christian world make of these men?

* 1.4The second accusation ringeth of nothing but Mahume∣tisme, Paganisme, Iudaisme, by the same lying spirit, where∣by the Iewes raging against Christ, cast in his teeth Samari∣tanisme, 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 o∣ther 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:* 1.5 but now our word is established, that Hell may be filled with the society of Diuels and men. Therefore it is the doctrine of Ma∣homet, 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 iu∣stice in the damnation of diuels and reprobate men. But al∣beit this slander doth not much pertaine to this present pur∣pose, and therefore may bee omitted, (for the controuersie

now is of Redemption, not of Predestination, which the ad∣uersarie 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,* 1.6 so also in the religions of the Gentiles, Turkes and others, as also of here∣tikes, a man may finde many things agreeing with the trueth of Christian Religion. Which things are so farre off from ma∣king Christian faith to be in any part suspected, or disabled in any poynt; that on the contrarie they establish and strength∣en the same. Otherwise all things, wherein there is found such consent, ought to be blotted out of Christian Religion, as er∣ronious, false, foolish, Turkish, and heathenish. As for exam∣ple, the Turkish religion acknowledgeth one God, Almigh∣tie, 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 Cre∣ator 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:* 1.7 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,* 1.8 and hardeneth whom he will, and that he hath raised vp Pharao,* 1.9 and by his example generally vessels of wrath conioyned vnto destruc∣tion, 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 vn∣to them, that shall be at his left hand: Goe ye cursed into euer∣lasting fire,* 1.10 prepared for the diuell and his Angels? Doe these things obscurely testifie, if we would rather follow the iudge∣ment 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?

* 1.11Further, 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 be∣cause 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 presci∣ence and will.* 1.12 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 hea∣uen and earth,* 1.13 as the truth declareth: and therefore certaine∣ly he would not doe, whatsoeuer he hath not done. The same man saith:* 1.14 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,* 1.15 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.

* 1.16Luther 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 o∣thers, 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 harde∣neth. And as touching the reprobates, he expressely writeth, chap. 161. That God of his owne meere will forsaketh, harde∣neth, 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 mē 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 reue∣rence, loue, and adore it, restraining the rashnes of reason: see∣ing 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 en∣graue 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 Tur∣cisme, and other vnspeakeable mischiefe, I aduise you, consi∣der in time, whether you will cast downe the authoritie of Luther, in the aduauncing whereof, euen vnto heauen you haue hitherto so greatly laboured.

Notes

• * 1.1

  Thes. 4••8. and in the rest fol∣lowing.
• * 1.2

  The confutati∣on of the first accusation.
• * 1.3

  Acts 10.43.
• * 1.4

  The confutati∣on of the se∣cond.
• * 1.5

  ••••es. 2.76.
• * 1.6

  Whatsoeuer the Turkes and heathens teach & hold is not therefore to be condem¦ned as ••••loni∣ous and wic∣ked: for they teach many things agree∣ing with the trueth of Chri∣stian religion
• * 1.7

  A true & god∣ly proposition, though the Turkes teach the same in effect.
• * 1.8

  Exod. 33.
• * 1.9

  Rom. 9.
• * 1.10

  Matth. 25.
• * 1.11

  A Dilemma, prouing that some are sa∣ued, and others damned, and that by the will of God.
• * 1.12

  Aug. Ench••r. ad Laur. cap. 103.
• * 1.13

  Psalm. 115.4.
• * 1.14

  De cor. & grat. cap. 14.
• * 1.15

  A notable say∣ing.
• * 1.16

  Luther.