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 THIRD RANKE.

CHAP. X.

LEt vs come now to the third Classe, which containeth absurdities so absurdly heaped together, as nothing is

more absurd. For if the originall of these absurdities be con∣sidered, they spring not from our doctrine, but frō 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 ve∣ry handling is a meere Chaos, and a confused heape, brea∣thing 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 ve∣ry long but confusedly, answered briefly and pithily: J haue forgotten the first things,* 1.1 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 or∣der 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 re∣demption of mankinde, (for hereof is the question). And these they be:

1. That all Christian religion and faith is called into que∣stion.

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 Pre∣destination also (as our men iudge of it) bee considered, that God is worthily accused (which God forbid) of crueltie, of re∣ioycing 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 ab∣surdities, and relying vpon the truth,* 1.2 (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,* 1.3 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,* 1.4 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,* 1.5 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?

* 1.6The 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:* 1.7 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,* 1.8 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:* 1.9 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,* 1.10 and hardeneth whom he will, and that he hath raised vp Pharao,* 1.11 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,* 1.12 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?

* 1.13Further, 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.* 1.14 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,* 1.15 as the truth declareth: and therefore certaine∣ly he would not doe, whatsoeuer he hath not done. The same man saith:* 1.16 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,* 1.17 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.

* 1.18Luther 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.

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.* 1.19 We also confesse, that Christ died for all men. For who can denie that without distinction, which diuers times is ex∣pressely set downe in the sacred Scriptures? But hereof is the question, whether all beleeuers and vnbeleeuers together, be from all sinne and condemnation, by the death of Christ, set free, iustified, and receiued into grace of the father, as sonnes and heires? It is most false, that the Catholike Church hath beleeued that with one consent: yea rather it hath alwaies beleeued this, and alwaies confessed it with one mouth, that faith is required, (without which it is impossible to please God) to the intent we may obtaine remission of sinnes, by the merite of Christ. But what antiquitie hath thought of this present controuersie, it is apparant by those things which be∣fore we haue here and there alleaged out of the writings of the ancient fathers,* 1.20 and it shall be shewed most plentifullie, when we shall come to the confirmation of our opinion. Now this shall suffice, if we shall answere briefely vnto the testimonies produced by the aduersarie.

[ 1] In the beginning is produced the saying of Cyrill: That the vnbeleeuer is already iudged,* 1.21 because he, by contemning the giuer of freedome from damnation, doth giue sentence of dam∣nation against himselfe. What is this to the matter? Or else who denieth that vnbeleeuers refuse the author of saluation, while they beleeue not in the name of the onely begotten sonne of God, and therefore that condemnation and the wrath of God doe abide vpon them?

[ 2] The words of Athanasius are somewhat more fit to the matter.* 1.22 The misteries (saith he) of the Hebrewes say, that the place of Caluerie is the sepulcher of Adam. If the matter

be so, I wonder at the nature and propertie of that place. For it was meet that the Lord should suffer in that place, whē he min∣ded to restore the first Adam, that his sinne being put away, he might abolish it from his whole kinde. And a little before those words he saith: The Lord was sacrificed, that by the blood of his offering hee might set all at libertie. Which saying I maruell the aduersarie omitted, if he himselfe read Athana∣sius. But he vnderstood this either of sufficiencie, as we shall by and by heare that other fathers would haue such sayings of theirs to be taken:* 1.23 or els he spake by the figure Synecdoche of the vniuersalitie of the faithfull, who are out of al mankind conuerted. For according to the declaration of Prosper, lib. 2. cap. 1. de vocat. gent. neither part, I meane of good men and euill, of such as shall bee saued and damned, is without the name of all men: The part of such as rebell hauing the losse of saluatiō, but the dignitie of the faithfull obtaining the account of fulnes. And to that end citeth he the saying, 1. Ioh. 2.2. He is the propitiation for our sinnes: and not for ours only, but for the sinnes of the whole world. And lib. 1. cap. 3.* 1.24 the same writer from sundrie sayings of the Scripture concludeth on this wise: Therefore the people of God haue their fulnes: and albeit a great part of men doe either refuse, or neglect the grace of the Sauiour: yet in the elect and foreknowne, and in such as are seuered from the generalitie of all, there is a certain special vniuersalitie, so that out of the whole world, the whole world is deliuered, and out of all men, all men seeme to be taken: as also when the speech is of the vngodly, the diuine stile doth so order his maner of speaking, that the things which are spoken of some part, may seeme to appertaine to all men.* 1.25 And this very thing he sheweth plainly in that place by sundrie testimonies, that euen all the earth is named for a part of the earth, and the whole world for a part of the world, and all men for a part of mē. And so Ambrose vpon 3. to the Romanes expoundeth that saying: All haue gone astray. For (quoth he) because he saith all, he meaneth not the whole people altogether, but that part of the people, wherein all euill men are contained. And he brin∣geth that which is in Ieremie,* 1.26 All rose vp against the Prophet

of the Lord to kill him. And it followeth, that all the people would not permit them. Of which example saith Ambrose thus: Therefore by those all hee meaneth such as were euill, and by these all, the good. For alwaies there be two people in one multitude.

But that we may not doubt of the minde of Athanasius, in the very same oration he describeth the grace of redemption thus: That Christ was made man and died, that wee mortall men might bee quickened, and may no longer endure the king∣dome of death: that therefore he was crucified that he might take vpon him the curse, and that we might possesse the blessing. If this be vnderstood of al men without exception, there shal be none any more, ouerwhom death and hell shall haue do∣minion. Furthermore, Athanasius in the same place often repeateth the said Synecdoche, as that he saith: that the deuill being cast out of hell, all his captiues are deliuered by the power of Christ: which thing he straightwaies expoundeth of the vniuersalitie of the Saints, who are with Adam set free. Like∣wise he saith, that the deuill hath lost al his spoyles, and is made poorer then Irus: but hee speaketh of such as are conuerted, who in euery place are translated from the power of Satan into the kingdome of Christ. After the same maner certain∣ly he saith, that the knowledge of God came to all men, and into all places: that all men tread the deuill vnder their feete: that all doe vnder the conduct of Christ laugh him to scorne: that all his subtile shifts are marred, and all the wisedome of the Grecians is become foolish, because the death of the Sauiour hath brought the world into libertie, and hath giuen cause, that the Gentiles should glorifie God, while the Iewes continue blinded in the knowledge of Christ. These things manifestly shew, how Athanasius iudged, that Christ died to put away sinne from all mankind, according to that Ioh. 12. which he also citeth: When I shall be lifted vp, I will draw all things vnto me.

* 1.27Besides there is cited Chrysostome, where he saith, that Christ also hung vpon the crosse for the Gentiles and vnbelee∣uers. I answere: He saith not this onely but more also, that

Christ died for all, for beleeuers and vnbeleeuers, Hom. 17. in Epist. ad Heb. vpon that of the Apostle, he was offered that he might take away the sinnes of many. But he declareth him∣selfe, that such sayings are to bee taken as touching the suffici∣encie or greatnes of the price, and not as touching the effect: for so he teacheth that the sinnes of many onely and not of all, to wit, of the beleeuers, and not of vnbeleeuers are taken a∣way by the oblation of Christ. His words are these: Why is he said to be offered to take away the sinnes of many, and not of all? Because all beleeue not. He died surely as much as lay in him, for all, that is, his death is of such moment, as is the perdi∣tion of all. Theophylact the abridger of Chrysostome, expres∣sed the same distinction ad Heb. 2. & 9. and mentioneth that Basil also did so distinguish. Whereupon also Chrysostome Hom. 39. in 1. ad Cor. vpon that saying of the Apostle, that all shall be quickened in Christ, plainly denieth, that that can bee meant of the the righteousnes of all men, as though whosoe∣uer were made sinners in Adam, haue the free gift of righte∣ousnes in Christ. Of these things it is cleere, to what opinion Chrysostome, Theophylact, Basill, and other fathers doe leane.

In alleadging Augustine,* 1.28 I know not whether I may blame craftines or grossenes in the aduersarie. Augustine intituleth a booke, Of articles falsely laid to his charge: whereof the first article was, that he was falsely charged, (as wee are also falsely by such as enuie vs at this day) as if he should teach, that our Lord Iesus Christ suffered not for the redemption of all men. Therefore (saist thou) by Augustines iudgement it is a false and prophane opinion, that Christ suffered not for the redemption of all.

But Huber by a sophisticall or deceitfull cunning passeth by those things, which Augustine there largely writeth for the declaration of this article. For he also vsing the distinctiō before alleadged out of Chrysostome, saith: Quod ad magni∣tudinem & potentiam pretij, &c. that is, As touching the greatnes and power of the price, and as much as concerneth the onely cause of mankinde, the blood of Christ is the redemption

of the whole world; and so all are rightly said to bee redeemed: but whereas they are voide of redemption, who passe through this world without the faith of Christ, and without the Sacra∣ment of regeneration, doubtles the proprietie of redemption be∣longeth to them, out of whom the prince of this world is cast forth, and are now not the vessels of the deuill, but the members of Christ: whose death was not bestowed for mankind, that they also, who were not to be regenerated, should belong vnto his re∣demption. For the cup of immortalitie, which is made of our infirmitie, and the diuine vertue, hath surely in it selfe that it can profit all: but if it bee not drunke, it doth no good. These things he.

* 1.29As for the saying of Maximus in Augustine, serm. 128. de tempore: We reade in the Scriptures, that the saluation of whole mankinde is redeemed by the blood of the Sauiour, and the safetie of the whole world is euerlasting. Those words may bee expounded as touching the greatnes and power of the price, being so rich, that if all would beleeue in Christ, the chaines of Satan should hold none, but all should enioy eter∣nall safetie. But the right meaning is, that the author there speaketh of the generality of the beleeuers through the whole world, which thing he shal cōfesse, whosoeuer shall consider his drift & scope.* 1.30 For this he meaneth that the world is like a potters field bought with the price of the Lords blood for strangers, that is (saith he) for Christians, who are exiles in the whole world, that they that haue not possession in the world, may possesse a whole Sauiour. Therfore that redemp∣tion belongeth nothing to the vnbeleeuers, being the sonnes and possessors of the world. And this is the constant doctrine of the fathers, as at large shall bee shewed in the booke fol∣lowing.

* 1.31But concerning them, who after faith receiued returne vnto their vomite againe, it is little auailable, how we vnder∣stand certaine sayings of the fathers, wherein they are read to attribute to such persons the grace of pardon, and clensing from sinnes, adoption and such like. For this is not the state of the controuersie, whether they that haue once obtained by

faith remission of sinnes, doe chance to fall from that grace or no: but whether all, beleeuers and vnbeleeuers haue once receiued the grace of that pardon, and clensing from sinnes, or no? Those very sayings of the fathers approue the nega∣tiue part which we defend, because they speake of such as are conuerted and baptized, and to these onely they giue it, that they are set free from sinnes, and made the sonnes of God. But how some afterward lose this grace, and returne to their vomit, wee haue aboue fully declared: to wit, that so farre as they are numbred with the Church, they bee accounted, and ought to bee accounted in the iudgement of charitie, for re∣conciled and the sonnes of God, although with God often∣times they bee not such,* 1.32 as Augustine very well hath witnes∣sed. Whereupon also he ioyneth these together: to bee made partaker of the spirit of grace, whereby wee are reconciled to God, and to hold the societie of the holy brotherhood:* 1.33 whereas in the meane while many hypocrites euery where creepe in∣to that societie, hauing with Simon Magus visible sanctifica∣tion onely, and wanting the inuisible.

Furthermore, touching the new writers,* 1.34 (who because of certaine phrases are drawne to the defence of this error) wee are not greatly troubled, because we follow not the preiudi∣cate opinion of this or that Doctor, but the trueth it selfe.* 1.35 Yet for their sakes that are desirous of the trueth, we think it good to giue some aduise.

Bullinger, Gualter, Musculus and others are cited, and the confessions of one or two Churches in Heluetia, out of whō these and the like kinde of sayings are diligently drawne: to wit, that Christ, asa 1.36 much as is in him is a Sauiour to all, and came to saue all:b 1.37 that he pleased God by sacrifice for all the sinnes of all times:c 1.38 that his passion ought to satisfie for the sin of all men, and that the whole world is quickened by the same:d 1.39 that the grace of remission of sinnes is appointed for all mor∣tall men, and such like.

Vnto these I answere, that howsoeuer, and in what sense soeuer those writers vttered these and the like kind of spee∣ches, it is certaine that they were not of the aduersaries opi∣nion,

that effectually and in very deed all, without exception of any one, and without any difference of beleeuers and vn∣beleeuers, are receiued into grace, and made partakers of re∣mission of sinnes, righteousnes and saluation in Christ. Of which thing that we may not doubt at al in the Miscellanies of D. Ierome Zanchie of godly memorie,* 1.40 there is the iudge∣ment extant of the Church and schoole of Tigur, touching certaine Theses of the said Zanchie, which at that time were hatefully pursued of certaine that moued the same mischiefe that Huber doth.

The promises of the free mercie of God, and of sure and e∣ternall saluation, (saith Zanchie in his 13. proposition) albeit they be propounded vniuersally to all, and are so to be preached, yet vnto the elect onely in very deede they doe belong. And straight after in 14. proposition: Wherefore when Paul saith, God will haue all men to be saued: if a man restraine that word (all men) to the elect in any order of men whatsoeuer they be: also if a man interprete that saying 1. Ioh. 2. Christ is the pro∣pitiation of the whole world, for the elect dispersed, or to be dis∣persed hereafter through the whole world, he doth not depraue the Scripture.

* 1.41What do those lights of the Heluetian Church, Bullinger, Gualther, Wolfius, Marty, Simler, Lauater and the rest say to these things? They doe not onely assent that the promises touching the free mercie of God, and sure and eternall salua∣tion, doe belong vnto the elect onely, but also they confirme it with this reason: That the promises are hidden things for faith, and can no otherwise be perceiued then by faith: & ther∣fore they belong onely vnto them, who are adorned with faith by God. Certainly (say they) the promises of this kinde are to be preached vnto all, because the ministers of the word know not such as are elect according to purpose, and they haue a flock consisting of reprobates and elect: but they are made effectuall by the power of Gods spirit in them onely, who are of the num∣ber of the elect.

Afterward touching the other proposition, that is, this whole controuersie, they make a pure and cleere confession,

publishing it with a lowd voice in these words:* 1.42 We truly are of the same iudgement, and cannot reiect with a good consciēce that exposition, which also we acknowledge to be agreeable to the text, and not once alleadged by Augustine, a father most worthie praise of all, for which interpretation he was ne∣uer of any man condemned of heresie.

In the same place they subscribe also to Zanchies opi∣nion, that true faith is giuen once onely to the elect,* 1.43 and that the elect once indued with true faith, and ingrafted into Christ by the holy Ghost, cannot altogether lose faith shake off the holy Ghost, and wholly fall frō Christ, and that because of the pro∣mise of God, and the prayer of Christ. Notwithstanding that true faith and the spirit is as it were a sleepe and languisheth in the Saints, when they fall, but is not altogether taken a∣way: otherwise the seede of God should not remaine in them, as it is said 1. Ioh. 3.

Behold Huber the sentence of so many worthie men (whom thou hast gotten for thy defendors) consenting a∣gainst thee? Therefore there is no cause, that thou shouldest seeke after craftie wresting of words, and make wiles to in∣trap men through some phrases of theirs, whose iudgement is so plainly knowne. Yet least thou shouldest chaunce to doubt of these things,* 1.44 take but the aduise of Huldrich Zuing∣lius onely, the ornament of thy Heluetia, and the brightnes of all kinde of learning, Annot. in Euang. & epist. Pauli, per Leonem Iudae editis. There be many such kinde of speaking, vsed afterward in like maner of his successors:* 1.45 That the son of God tooke flesh, that he might be made a sacrifice for the sins of the whole world: that his flesh was giuen for the life and redemption of the whole world: and that he died for all, that he might quicken all by himselfe,* 1.46 and by his death giue life to the vniuersall world: that Christ came to saue all, and to giue eternall life to all, &c. That man surely vseth thus to speake, but in a farre other sense, than thou huntest for such kinde of speakings in his schollers and successors. For expounding himselfe he expressely writeth:* 1.47 Whereas Christs death is the remedie and plaister of our diseases and wounds, yet that many

feele not the efficacie thereof,* 1.48 namely such as doe not acknow∣ledge their sinnes. Also, that he was sent to forgiue sinnes to all repentant sinners, and to communicate eternall life: that he is the life and saluation of the godly, the life of beleeuers and such like.* 1.49 And yet he taketh away the sins of the whole world, and giueth life to all, both because no sinnes in the world are forgiuen, but by and for the onely reconciler Christ Iesus: and also, because he is an vniuersall Sauiour, to wit, not onely of the Iewes, but of the Gentiles also, that they that haue the fruition of Christ his oblation, may for euer goe to God through him, and may haue by faith through Christ the blotting out of all their sinnes: as more at large a man may see in the same wri∣ter, tom. 1. expostul. ad Fridolium. Attend and weigh O Hu∣ber, and cease to abuse the testimonies of thine Helue∣tians.

* 1.50The same thing I say of Musculus, whose iudgement who so looketh into, I know very well he will marueile at Hubers wit, and at his desire and captious kinde of speaking to per∣uert all things.* 1.51 These are his words: That the grace of re∣mission of sinnes is appointed for all mortall men. This Huber catching at greedily, setteth it in his booke in great letters: but malitiously altogether pulled away from the words fol∣lowing, wherein lieth the meaning of that saying: to wit, that the grace of remission of sinnes is appointed for all mortall men, as farre forth as the Gospel is to be preached to euery creature, and the mercie of God to be set forth to all. And so Musculus vnderstandeth the sayings:* 1.52 So God loued the world. Christ is the propitiation for the sinnes of the whole world: not that re∣mission of sinnes by the grace of God befalleth to all, without difference of beleeuers and vnbeleeuers: which is the opinion of the aduersarie, and not of Musculus. Nay thus he testifieth openly: If we consider them, who by the grace of God obtaine remission of their sinnes, as of the elect: so of these also there is a small number in respect of the reprobates, whose sins he saith are for euer retained. Let the same man also be weighed, lo∣co de Redemp. where he saith: Wee know that all men are not made partakers of this redemption. Againe saith he: Men

reprobate and desperatly wicked receiue not redemption. The contrary hereof Huber with full mouth auoucheth, that all by Christ are made partakers of redemption: that all receiue it, but that the reprobates hauing once receiued it doe lose it a∣gaine.

Neuerthelesse,* 1.53 according to the reasons assigned of Mus∣culus, this redemption is rightly termed vniuersall. 1. Be∣cause it commeth not to passe by the defect of grace, that many doe perish, but by the defect of faith, seeing grace is [ 1] prepared for all, to wit, that do not refuse it,* 1.54 as all things were readie for the marriage. 2. Because all are called vnto it. [ 2] 3. Because so it is appointed for all, that no man without it [ 3] is of can be redeemed. Where now he doth vnderstand this appointing otherwise than before: yet rightly, because albeit many are not redeemed nor iustified, yet all by Christ are re∣deemed and iustified, because no man is redeemed but by him. Of all which things it plainly appeareth, that Musculus, as well as others, is against the aduersarie, and nothing at all on his side.

That which he citeth out of Hemingius his Syntagma,* 1.55 or Treatise, hath some colour, to wit, that Christ came not for to redeeme onely certaine selected out of mankinde, but that that grace is vniuersall, as touching the fatherly will of God. But albeit Hemingius hath thus written, because he otherwise vnderstandeth the doctrine of Predestination: yet he greatly dissenteth from the deuise of the aduersaries, that all, belee∣uers and vnbeleeuers without doubt, properly and in verie deede by receiuing remission of sinnes, are receiued into the bosome of grace, iustified and saued by the death of Christ. Contrariwise Hemingius Thes. 28. testifieth, (which These Huber craftily hid, when he alleadged the 27.) that as touch∣ing the euent, the grace of redemption belongeth to a few onely, because few beleeue, and bring forth the fruites of repentance. For hee acknowledgeth and often times repeateth, that albeit the Gospell offer the benefits of Christ to all men of what nation and condition soeuer they be,* 1.56 yet they are recei∣ued by faith alone, and so iustification and saluation are free∣ly

giuen to him that beleeueth.* 1.57 And cleerely he saith, That the condition of faith is required, that the benefit may be ap∣plied, that is remission of sinnes: and the condition of perseue∣rance, that it may be retayned, being receiued. For which thing these men say, that all haue once receiued the benefit, that the beleeuers abide in the same, being receiued, and the vnbeleeuers doe lose it againe.

* 1.58I come vnto that which is obiected out of the Catechisme of our Churches, quest. 37. where the words of the Cate∣chisme haue, that Christ sustained in bodie and soule, the wrath of God against the sinnes of all mankinde. But the exposition is all one with the place of Athanasius before, where was the like speech. Certainely the effect of the death of Christ is not in all, beleeuers, and vnbeleeuers indifferently; but as our Catechisme out of the word of God teacheth, quest. 30. They that imbrace by a true faith, Iesus to be a perfect sauiour, doe possesse all things which are requisite to saluation. Againe, quest. 20. to the demaunde, Whether then saluation be giuen by Christ to all men, who perished in Adam? It is plainely an∣swered: Not to all men, but to them onely, who are ingrafted into him by a true faith, and imbrace his benefits. If thou canst (Huber) reconcile this with thy opinion, (which is full of er∣ror) to wit, that all who perished in Adam are receiued into grace by Christ, iustified, quickened, and restored to saluati∣on. See also in the Catechisme, quest. 53.55.60.66. &c. in all which places, no other participation of Christ and his bene∣fits is set downe than by a true faith, hypocrites and vnbelee∣uers being excluded. But of these things enough. Let the ad∣uersarie now goe, and maintaine his error by the testimo∣nies of olde and new writers, whereby he is most manifest∣ly confuted.

CHAP. XIII. Vnto the fourth accusation.

* 1.59THe fourth absurditie obiected vnto vs followeth: That men are driuen to desperation, and that no man can haue

any certaintie of his saluation. This malitious and false crime he tosseth too and fro. The summe and effect tendeth to this, that all the assurance and comfort of saluation according to our opinion leaneth vpon meere particulars, whereof no∣thing followeth, after this sorte:

• Some men are in fauour with God, and shall be saued.
• I am a man.
• Therefore I am in fauour with God, and shall be saued.

As though we were so foolish and vnwise, that we haue not learned better out of the word of God to comfort our selues and others. For as there is of those which shall be damned, so there is of such as shall be for euer saued, a certaine vniuersa∣litie in the Scriptures: neither can any man that is in his right wits denie, that some shall be receiued, others refused: some shall be saued, others shall perish in the last day:* 1.60 the former reioycing for euer in the fathers kingdome prepared for them before the foundations of the world, and these contrariwise suffering eternall torments in vnquencheable fire, prepared for the diuell and his angels.

And albeit God knoweth them that be ordained by him to eternall life, or else not ordained, and all things (that I may vse the words of Luther) are set down in Predestination,* 1.61 who shall be saued, who damned: yet we must not goe vnto e∣lection without the word, and speculatiuely,* 1.62 (as he speaketh) least we fall headlong into desperation or contempt: but we must iudge of election, a posteritie, that is by that which fol∣loweth it as they say, that is, by faith,* 1.63 and by other fruites of e∣lection, arising vnto the very cause it selfe. Hence come those most sweete promises made vnto the beleeuers, vniuersall surely: Come vnto me all ye that labour, I will refresh you.* 1.64 Who∣soeuer beleeueth in the sonne shall not perish. This is the will of the father, that all that beleeue in the sonne, should haue eter∣nall life. Hereunto beare all the prophets witnesse, that all that beleeue in him, receiue remission of sinnes through his name.* 1.65 By him whosoeuer beleeueth is iustified. The righteousnes of God by the faith of Iesu Christ, in all, and vpon all that beleeue.* 1.66 Whosoeuer beleeeueth in him, shall not be confounded. For there

is one Lord of all, rich towards all that call vpon him: for who∣soeuer shall call vpon the name of the Lord, shall be saued.

* 1.67And often elsewhere, after this sort is the promise of salua∣tion and eternall life (made vnto the beleeuers) repeated. For the promise requireth faith, and in respect of the belee∣uers, it is vniuersall, as Ambrose also well expoundeth it, lib. 1. de poenit. ca. 10.* 1.68 He that hath faith, hath eternall life, he is not excluded from pardon: whosoeuer beleeueth, shall not perish. When he saith, whosoeuer, no man is excluded, no man excepted. All, saith he, that is, of what state soeuer, of what fall soeuer, if he beleeueth, let him not be afraide of perishing.

Now out of this vniuersall ground, this is the argument, wherewith we ouercome the world, the diuell, sinne, death, and hell:

A Syllogisme, shewing how a man ought to applie to himselfe the generall pro∣mise.

• ...

  Whosoeuer shall beleeue in Christ, shall be saued by his grace, and not be ashamed for euer.

• The faithfull person assumeth;

  I beleeue Lord.

• The conclusion followeth:

  Therefore I shall be saued by the grace of God, and not be ashamed for euer.

The maior of the Syllogisme is plaine by the promises pro∣duced before. He that beleeueth, hath in himselfe the proofe of the minor:* 1.69 for he certainely knoweth himselfe to beleeue, his owne minde so telling him, and his ready and vnfayned studie of new obedience witnessing the same; whereupon faith is knowne, as the tree by the fruites. For as Iohn saith, 1. Epist. 2. By this we are sure we know him, if we keepe his commaundements. He that saith, I know him, and keepeth not his commaundements, is a lyar, and the trueth is not in him. Hereupon also Augustine hath left it in writing, that euery one most certainely seeth his faith, if he haue the same. Which saying of his,* 1.70 Luther also alloweth as right and godly. Yea the Apostle himselfe prescribeth this rule, 2. Cor. 13. Proue your selues, whether you be in faith, examine your selues. Wherein he sufficiently declareth, that such as be ingraffed into Christ by a true faith, may haue the knowledge therof in themselues.

* 1.71But if Satan, as if he is a lyar and murtherer from the be∣ginning, dare denie vnto thee that thou beleeuest, yeelde not

vnto him whosoeuer thou art, O man, who throughly percei∣uest the tokens of faith in thy selfe, but contrariwise goe most boldlie, and say vnto him: Goe behinde me Satan,* 1.72 for thou sa∣uourest not the things which are of God; I know whome I haue beleeued, and I am perswaded,* 1.73 that he is able to keepe that which I haue committed vnto him, against that day. He is faithfull who hath called me, who also will effect it.* 1.74 Neither is there any cause why thou shouldst bee troubled, and cast downe in minde for the imperfection of faith, and for those contrary motions, feare, doubtings, heauines, and manifolde temptations, wherewith we daily fight, as long as we carrie about this bodie of death. For we know him, who hath said: Beholde my seruant, whom I haue chosen, my beloued,* 1.75 he shall not breake a brused reede, and smoking flaxe hee shall not quench, till he bring forth iudgement vnto victorie.* 1.76 How of∣ten hath the Lord testified by notable examples in the Gos∣pell towards his disciples, and others greatly weake in faith, how he doth not cast off, but with great loue and lenitie, re∣ceiue and cherish such as are weake in faith, and daily maketh them more stronger? Faith therefore although it be faint,* 1.77 so long as it is true and sincere, shall not fayle of his effect. One∣ly let him, who feeleth himselfe to doubte, exercise his faith,* 1.78 and wrestle against doubting: let him say with the father of the child, that had the dumbe spirit: I beleeue Lord,* 1.79 helpe mine vnbelefe, and let him pray with the Apostles: Lord increase our faith.

Is this to driue men to desperation? Is this to reason from pure particulars? And what other consolation I pray you may be brought, whereby a man may be made certaine of his saluation, to wit, that he is iust before God, and heire of e∣ternall life? Certainely if we haue no other ground of com∣fort, than that such as shall bee saued and damned, the elect and reprobates are all alike redeemed by Christ, we shall fall headlong into desperation. Therefore madde and foolish he must needes be, that thus concludeth:

They that are saued and damned,* 1.80 are all alike redeemed by Christ:

Ergo, it will come to passe, that I shall not perish, but haue euerlasting life.

Therefore it appeareth, that that vniuersalitie of men re∣deemed, no one at all excepted, which the aduersarie so greatly talketh of, is not the proper ground of Christian con∣solation: but we must come to faith, which putteth difference betweene those that shall be saued and damned. For by faith we receiue the merite of Christ, and applie it to our selues, and therefore he that beleeueth in the sonne, hath eternall life: but he that beleeueth not in the sonne,* 1.81 shall not see life, but the wrath of God abideth on him. And hitherto at the length is the aduersarie brought, will he, nill he, to the intent he may assigne some thing certaine of the certaintie of saluation. We (saith he,* 1.82 Thes. 534.) Doe knowe that saluation is certaine, vndoubted, and constant, and we say that it pertaineth vnto them, who by faith abide in Christ, and we say, that they shall a∣bide in faith, who suffer not the word of vniuersall grace vpon all,* 1.83 to be taken frō themselues. We also say the same thing, and further say, that they shall perseuer in the word and assurance of grace, who are once ingrafted into Christ, by a true and liuelie faith, he praying for them, and giuing them this freely, that their faith shall not fayle. For this foundation being once remoued of the perseuerance of true beleeuers: what certain∣ty can any man haue of the grace of God in time to come, and therefore of his saluation? What, that the vniuersalitie of the promise, which they so greatly vrge, must then needes fall.* 1.84 For these are flat contrarie, that all beleeuers are saued, and that some beleeuers doe fall away and perish. But if saluati∣on pertaine to them, (as it doth) which by faith abide in Christ, what shall we say of vnbeleeuers: they are excluded. Therefore let him looke to it,* 1.85 who auoucheth that they are a∣like saued by Christ, as well as any other, and that the promi∣ses of grace and life, belong to them also.

[Obiection.] But grace is vniuersall. [Answere.] I answer, grace must be preached to euery creature:* 1.86 but the enioying of it, abideth with the v∣niuersalitie of the beleeuers, wherein there is no difference of Iewe or Gentile,* 1.87 maister or seruant, male or female, but the

righteousnes of God, is in all, and vpon all that beleeue. But they that beleeue not, shall not see life,* 1.88 but the wrath of God abideth on them. And this is enough, that thou maiest safely, and oughtest to beleeue, that Christ dyed for thee and thy saluation because we are commaunded all to repent and be∣leeue the Gospell, hauing this promise added, that he that be∣leeueth and is baptized, shall be saued, he that beleeueth not, shall be damned.

The aduersarie cauilleth,* 1.89 that it is not sufficient for vs to say, that we must beleeue, that Christ profiteth all men, who beleeue in him: for straightwaies is asked, what shall I be∣leeue? What is promised vnto me, before I beleeue? What? Thou hast the rule of faith, the Apostles Creede, and doest thou not know what thou oughtest to beleeue? And as tou∣ching the promise, it is true, that vnles a promise goe before, faith cannot follow, seeing faith commeth by hearing the promise. I say therefore, that the grace of God, saluation, and eternall life in Christ, are promised to a man, not as yet belee∣uing, but conditionally, if he shall beleeue.* 1.90 Here Luther in Gen. 48. If thou beleeuest thou hast; if thou wilt not beleeue, thou shalt haue nothing. For so much thou hast, as thou doest beleeue. If thou beleeuest, now thou canst doe, and possessest all things: but if thou doest not beleeue, thou hast nothing.

CHAP. XIIII. A discussing of the fift absurditie.

FVrthermore, the first absurditie raised vp by this contenti∣ous quareller, is this, that by the deniall of vniuersall re∣demption as he vnderstandeth it, that is, by the not graunting of the vniuersalitie of grace and saluation by Christ in all, and vpon all, without any difference of faith or vnbeleefe, elect or reprobates, there followeth the abrogation of the whole mini∣sterie of the Gospell, because no man can know (if we credite him) what must be preached to any man. Is it euen so? But we see Christ and his Apostles, (from whom we must draw

the patterne of sound doctrine,* 1.91) to follow this way of tea∣ching, that they reproue all of sinne, they exhorte all to repen∣tance and faith, they lift vp consciences afflicted with the fee∣ling of sinne, and terrified with the feare of iudgement, by the promises of the Gospell; contrariewise they affray with the Lawe, secure persons, and briefly, they open to the belee∣uers,* 1.92 and shut to the vnbeleeuers, the kingdome of God. These authors if wee will imitate, (and wee must bee thereto willing) we shall know,* 1.93 what, to whome, and how we must preach, and making choyce betweene careles persons, and them that are pricked in their hearts, we shall preach grace and remission of sinnes vnto them, who acknowledge them∣selues to haue sinnes, and doe desire to be deliuered from them: but vnto them, who securely goe on in sinnes, we shall propound the Lawe, that by the curse they may be terrified, and brought by this meanes vnto the feare of God. This is to diuide the worde of God rightly, that God may bee ac∣knowledged both mercifull vnto them that confesse their sinnes, and beleeue in his sonne, and also angrie with careles persons, and so euery one may learne to feare God, and to leane vpon his mercie, which he hath declared in the sending of his sonne. This difference not obserued, it commeth to passe, that they, who were to bee comforted by the Gospell, are crucified by the Lawe, and they who were to bee terrified by the Lawe,* 1.94 are hardened by the Gospell: as Luther doth ve∣ry well aduise vs of all these things, in Gen. 18. and vpon that saying of Matthew, chap. 9. Be of good comfort, sonne, thy sins are forgiuen thee. Where also among other things he noteth, that Christ offered the Gospell to the man afflicted with the palsey, but reproued the Pharisees for blasphemers and wic∣ked men. Why (saith he) thinke ye euill? He doth not say to the man sicke of the palsey, why doest thou thinke euill? Nor to the Pharisees, Be of good comfort, &c. most rightly cutting the word of God.

* 1.95Here now let it bee considered, whether doctrine distur∣beth this order: Ours, whereby out of the commaundement of God all are commanded to repent and beleeue, and to all

and euery beleeuer is preached forgiuenes of their sins from God for the merits of Christ, as often as by a true faith they imbrace the promise of the Gospell: but contrariwise to all vnbeleeuers and hypocrites is denounced, that the wrath of God and eternall condemnation doe so long abide vpon them, as they continue to be such men? Or els the doctrine of Huber rather,* 1.96 who being caried away in the chariot of con∣tention through vaine paradoxes, preacheth to all men, as well to secure as to the afflicted, as well to vnbeleeuers as to beleeuers, that all iudgement and wrath of God is in verie deede truly and properly taken away and remoued? who vndoubtedly auoucheth that all men together are freed from all sinne,* 1.97 and that whole mankinde in very deede without ex∣ception of any one, is receiued into the grace and bosome of the father by the death of his sonne. Who also affirmeth, that righteousnes and the worke of saluation by Christ per∣taineth to all them that were lost in Adam:* 1.98 and defendeth with as great contention and impudencie as his wit and stile will yeeld him,* 1.99 that al reprobates as well as any other whom∣soeuer are saued by him. Wherefore let him rather acknow∣ledge his owne fault, then so boldly blame other men.

He obiecteth: If the grace of God pertaine not to all,* 1.100 with what mouth & with what forehead dare the minister and prea∣cher of reconciliation in publishing the Gospell, call all and e∣uery one to the grace of God? Jf he inuite all promise to all, ex∣hort all to repentance, he shal lie: because grace belongeth not to all by this supposition: and vnto whom the promise & grace doe not belong, they also neither ought, nor can possiblie be∣leeue.

[Answere.] I answere,that in this argument diuers things are mingled together: the commandement of repentance, that is, the in∣uitation to conuersion and faith: and the promise of grace. Therefore a distinction is needfull.* 1.101 As touching the precept of conuersion and faith, that bindeth all men simplie, accor∣ding to the saying: Repent ye and beleeue. Wherefore no lye shall here bee committed, if the minister of the word inuite all men to faith, exhort and stirre vp all to repentance. But

the promises of grace,* 1.102 wherein is offered mercie, peace, sal∣uation, 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 men∣tioned) that saluation pertaineth vnto them,* 1.103 who by faith a∣bide in Christ. Therefore it doth not belong to the vnbelee∣uers and so to all: no truly, vnles a man would call againe the fable of Origene,* 1.104 that all men at length shall be saued. Wher∣fore here the Antecedent is denied, that the minister of the Gospell promiseth to all, and preacheth the couenant of recon∣ciliation to all, as though all were comprehended alike in the couenant.* 1.105 For to speake simply, he promiseth to the beleeuers onely, and to such as repent. But to the vnbeleeuers and hy∣pocrites 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.* 1.106 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 vn∣beleeuers: 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 mer∣cie 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.

* 1.107And 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:* 1.108 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,* 1.109 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 e∣uery creature. Vnto this commandement must the faithfull preacher of righteousnes yeeld obedience, whether he be re∣ceiued, 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 re∣fusall that they can make: Come ye beleeue, repent:* 1.110 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 Cres∣conius Gram. lib. 1. cap. 5. &▪ 6. where by diuerse testimonies of Scripture he expressely sheweth,* 1.111 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,* 1.112 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 sea∣son, 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 ex∣ample peraduenture strengthened vs,* 1.113 who cannot know be∣fore, 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 Eze∣chiel was sent with y^e word of God, to striue with the Iewes, that would disobey, dissent, and speake against. In lik maner Ieremy,* 1.114 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 com∣mandement of God bee sufficient, against which it is a hai∣nous offence to dispute, yet other things also may be allead∣ged for an answer. [Answere.] * 1.115

1. As long as men liue in this world, reprobates and elect are ioyned together, and cannot be discerned by the iudge∣ment 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 blind∣nes and great corruption of lost man, and in very deede that appeareth true which Paul saith,* 1.116 that the naturall man per∣ceiueth 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 in vnbeleefe, vnto whom notwithstanding the doctrine is common, doe acknowledge so much the more the mercie of God towards themselues, whereby they turne and are saued. To this end the Lord said:* 1.117 No man commeth vnto me except the father

draw him, as it is written in the Prophets: They shall bee all taught of God. Whosoeuer therefore hath heard and learned of the father commeth vnto me. Also,* 1.118 To you it is giuen to know the mysteries of the kingdome of heauen: but not vnto them, but in them is the prophecie fulfilled, that they hearing heare not: to wit, hearing with the sense of the body, heare not with the assent of the heart, as Augustine expoundeth. But why some haue eares to heare, and others not, that is, why it is gi∣uen to some of the father to come vnto the sonne, and to o∣thers it is not giuen; who knoweth the minde of the Lord? who hath been of his counsell? or who art thou O man, that reasonest with God? saith Augustine de bono perseuerantiae lib. 2. cap. 14.

4. The vngodlie are made vnexcusable in hearing the word of God, that they cannot pretend ignorance, seeing they performe not so much as outward things, which they bee able to doe, as it is said in Ezechiel:* 1.119 Whether they will heare, or leaue off, speake thou vnto them, and they shall know, that there hath been a Prophet among them. And Christ saith:* 1.120 If I had not come and spoken, they should haue no sinne: but now they haue no excuse. And elsewhere he saith,* 1.121 that the Gospell of the kingdome must bee preached in all the earth for a witnes vnto all nations. As also he foretold his Apostles,* 1.122 that they should bee brought before rulers and kings, for a witnes to them and to the Gentiles: that is, to their reproofe and condemnation, who beleeue not, as Theophylact inter∣preteth both places. I will adde hereunto, because of the ad∣uersarie, (who findeth great fault with this vse of the word) the testimonies both of Augustine and also of Luther. Au∣gustine tract. 81. in Ioh. saith: They that contemne or els de∣ride and impugne the commandements of God, vnto them the words of Christ shall not be a benefit, but a testimonie against them. And de praedest. sanct. cap. 9. he writeth, that the salua∣tion of religion, from the beginning of the increase of mankind vnto the end, is preached to some for a reward, to some for iudg∣ment. Also de Correp. & grat. cap. 13. Correction is to bee vsed towards all as a medicine, albeit the health of the sicke person

be vncertaine: that if hee who is corrected, pertaine to the number of the predestinate, the correction may bee vnto him a holesome medicine: but if he pertaine not, it may be a penall torment.

Luther, Tom. 3. in 3. cap. Io••lis: The Gospell is preached (saith he) to all men: and though all doe not greatly beleeue the word, yet it is preached as wel to the vngodly as to the god∣ly: to these it is the power of God to saluation, to the other to iudgement. See also lib. 1. sentent. dist. 47. about the end of the distinction.

* 1.123But let vs heare Huber. First it is a lie, that is fained vpon our side, that the reprobates are called to no other end, but to be hardened, and made without excuse: for many ends are alreadie rendred. He citeth Beza Responsione altera ad Colloq. Mompel. fol. 149. & 95. Item 96. but the exclusiue is ill fained vpon our men, and often repeated of Huber, but it is not found in Beza.* 1.124 Then (as he is practised in cauilling) he excepteth, that to preach faith and repentance to such as shall not beleeue, (as being by the iust iudgement of God not predestinated vnto faith) is as absurd, as if a man should preach repentance to the very deuils. But there is very great vnlikenes betweene men reprobate, and those reprobate spi∣rits, albeit in this they agree, that eternall fire remaineth for both. For the elect and reprobates of men are in this life mingled together, neither can we know who shall beleeue, who not: beside the other things we spake of, speciallie the commandement of God, whereby the Gospell is ordained for euery humane creature.

[ 2] Further, he cauilleth: If the hearing of the word turne to the reprobates vnto their greater iudgement,* 1.125 that they are in worse case then the deuils, who from the Gospell preached bring no such iudgement vpon themselues. [Answere.] This is a false ar∣gument, taken from that which is spoken in part. To speake simply, the deuils are more vnhappie, because they be worse and wickedder:* 1.126 whereupon by Paul they are called spiritual wickednes. In the meane while it nothing hindereth repro∣bate men to be in worse condition in part, that is, to be guil∣tie

of iudgement for some cause, wherein the deuils are not guiltie: as for example, for the contempt of the word prea∣ched vnto them, and for the vnworthy receiuing of the Lords Supper: because vnworthie receiuers eate and drinke their owne damnation. But this hath no place in deuils, albeit ne∣uertheles as enemies of all righteousnes and order appointed of God, and so also as contemners of the word and Sacra∣ments after their maner, they shal not escape the iudgement of God.

Thirdly, he cauilleth impudently: If the matter so stand,* 1.127 it [ 3] shall bee better neuer to goe to the word: for if they must wholly perish and burne, the lesse they doe heare that they may despise, the lesse they shall be beaten.

Be silent cruell tongue and lippes that speake iniquitie. What resteth O Huber, but by the like reason thou maist conclude; seeing many in the Supper of the Lord eate and drinke iudgement to themselues, that it shall be also better for vs to abstaine from it? But that all men may vnderstand such like sophistrie; on both sides this onely followeth, to wit, that it is better not to come to the Supper of the Lord, then to come vnworthily: also, not to heare the word of God, then not to receiue it being heard: or els to reiect and tread it vnder our feete after wee haue receiued it: but such as bee blessed haue kept the meane. For because both they that knowing his will and yet doe not the same, and also they that are ignorant of it, shall be beaten (specially if it bee affected ignorance, disdaining to heare the word of God being offe∣red:) it is our parts both to heare and to keepe the word of God, and so to prepare our selues,* 1.128 that wee may worthily re∣ceiue the Sacraments. So surely we shall best prouide for our selues, and not if we iudge our selues vnworthily of the king∣dome of God, by refusing his word and Sacraments.

Fourthly, that the aduersarie may here also proue to the rea∣der [ 4] the scoffing wherein hee excelleth, (if yet it may or ought to bee approued of any man of sound iudgement) he mala∣pertly saith,* 1.129 that the Caluinian ministers are the hangmen of the reprobates, who draw them vnto exquisite torments that

were from euerlasting condemned, and doe hew them in peeces, if that bee true that they heare the word of God vnto condemnation.

What then? In what reckoning will he haue the Prophet Esay to bee, to whom it was said, when he saw the glorie of God:* 1.130 Goe, make fat the heart of this people, and shut their eies. Which place surely of the Prophet is repeated not rashly in the New Testament sixe times of the blinding of the Iewes. Shall we therefore with a Huberian scoffe call either the Pro∣phet or Christ Iesus, (whose glorie then Esay saw) hangmen? Farre be this malapertnes from a Christian heart.* 1.131 But rather, by the witnes of the Apostle we are the sweet sauour of Christ to God, both in them that perish, and in those that are saued: to the one the sauour of death to death, but to the other the fa∣uour of life to life, yet alwaies to God the sweete sauour of Christ in both respects.

Lastly it must be noted, that it maketh no matter here, whe∣ther it so come to passe either by the foreappointment, or by the foreknowledge onely of God, that the preaching of the Gospell vnto the reprobates turneth vnto their iudgement. For both the foreknowledge and also the foreappointment of God is vnfallible. Wherefore seeing the aduersarie cannot denie (at the least) foreknowledge in God, for their more grieuous condemnation, who will not obey the word, the cauils already alleadged must of necessitie fall vpon his owne head. And of these enough.

CHAP. XV. To the sixt absurditie.

I Proceed to that which was obiected of the Sacraments: to wit,* 1.132 That the Sacraments are taken away, vnlesse with hand and foote (as they say) we bee of Hubers opinion touching the vniuersalitie of redemption. Of Baptisme he giueth this rea∣son, that no certaine grace and saluation is promised to the baptized. His argument will be thus:

By whose opinion no certaine grace and saluation is set forth vnto such as are baptized, by their opinion Baptisme is taken away.

But by their opinion who think that by the death of Christ all men are sufficiently, but not effectually redeemed, (so as al and euery one haue remission of sinnes, and are receiued into the grace of God, iustified and saued, whether they beleeue or not) by the opinion of these I say, no certaine grace and saluation is propounded to such as are baptized.

Ergo, by their opinion Baptisme is taken away. Vnles the argument bee thus framed, I see not how any thing can bee concluded to the purpose.

But the minor is denied. Huber surely thes. 1019. sendeth vs vnto the things which hee hath from his 386. thes. vnto the 431. but if those be looked into and examined, it will ap∣peare, that nothing is there contained, sauing an extrauagant and idle heape of certaine questions ilfauouredly tumbled together concerning Baptisme. But without such long cir∣cumstances, O Huber, this thou shouldest proue, that, vpon the setting downe of the contradictorie of thine opinion of the generalitie of redemption, there would follow the ouer∣throw of Baptisme, and that therefore, because no certaine grace and saluation can then bee promised to them that bee baptized. This, this shew if thou canst, omitting thy manifold digressions, whereby thou vsest miserably to intangle thy reader, and turne him away from the point.

Surely as for vs,* 1.133 wee haue learned out of the diuine Scrip∣tures, and do constantly teach, that the vse of sacred Baptisme tendeth to this end and that principally, that it may seale and confirme vnto vs the promise of grace and eternall life. For take away the promise of grace from baptisme, and thou shalt take away the nature of a Sacrament, because accor∣ding to the vsuall definition of Augustine:* 1.134 A Sacrament is a visible forme of inuisible grace. Hereupon are those promi∣ses: He that beleeueth and is baptized shall be saued, Mar. 16. And in the words of Peter, Act. 2. Repent ye and be baptized

euery one of you in the name of Iesu Christ for the remission of sinnes, and ye shall receiue the gift of the holy Ghost. Also, 1. Pet. 3. Baptisme saueth vs. And Tit. 3. Of his mercie he sa∣ued vs through the lauer of regeneration, and the renewing of the holy Ghost, and such like, which are read in the Scriptures of the vertue of Baptisme. Which things Basill in his exhorta∣tion to Baptisme wittily seemeth to comprehend. Baptisme (saith he) is the releasing of captiues and debt, the death of sinne, the renuing of the mind, the shining garment, the way of heauen, the getting of the kingdome of heauen, and the grace of adoption. For holy Baptisme is the seale of so many things to the faithfull,* 1.135 as the Apostle speaketh of Circumci∣sion, that it was giuen to Abraham for a seale of the righte∣ousnes of faith, teaching, that Circumcision was not giuen for righteousnes, but for a seale of righteousnes, which is by faith. And I say, (to the faithfull) because neither the word nor Baptisme promiseth any thing to, or profiteth the vngod∣ly and vnbeleeuers. For it is a word of promise: He that be∣leeueth and is baptized,* 1.136 shall be saued: but he that beleeueth not shall be damned, whether he be baptized or not. And E∣phes. 5. wee reade that the Church is sanctified of Christ the bridegrome, and washed in the fountaine of water in the word. Why in the word? Because euen in the water the word cleanseth, and not the water it selfe, as Augustine Tract. 80. vpon Iohn expoundeth. And the same man addeth: Whence commeth so great force of water, that it toucheth the bodie, and washeth the heart, but by the word which doth it? and that not because it is spoken, but because it is beleeued. The same man vpon the 77. Psalme, writeth thus of the Iewes: Whereas the Sacraments were common to all, grace was not common, which is the vertue of the Sacraments. So now also the lauer of regeneration is common to all that are baptized, but grace it selfe, whereby the members of Christ with their head are re∣generated, is not common to all. Againe, lib. 5. cont. Donatist. cap. 24. he saith▪ that Baptisme may be without the spirit: and that some of those that are baptized doe put on Christ while

they are receiuing of the Sacrament: others by continuing in holines of life: That is common to good and euill, and this is proper to the good and godly.

And truely it is in the schooles receiued and allowed,* 1.137 that such as come without faith and fainedly, receiue the Sacra∣ment, and not the thing, by the example of Simon Magus, of whom Augustine vpon Leuiticus, quaest. 84. witnesseth that visible Baptisme did him no good, because he had not the in∣uisible.

Hitherto let Luthers sayings be referred,* 1.138 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,* 1.139 that holie Baptisme is the foun∣taine of saluation whereof they that drinke, that is,* 1.140 beleeue the promise added, doe neuer thirst. And that he generally else∣where 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 be∣leeuest or not.

Neither saith Brentius otherwise,* 1.141 explicat. Catechis. de Baptis. where among other things he writeth, that Baptisme is a seale, whereby Christ publikely confirmeth, that he deli∣uereth 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 tui∣tion, seeing before he was receiued by faith: but then his ad∣mission is first confirmed by an externall signe. And hand∣ling 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 Sacra∣ment, but to the profite of the receiuer.

* 1.142Likewise Dauid Chytreus, Tract. de bapt. printed at Wit∣tenberge 1580. saith, That ministers doe Baptize with wa∣ter, 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.

* 1.143These things largely set downe, doe shew to whom be∣longeth the promise of grace in Baptisme, against the error, and more than a dreame of certaine men; to wit, that rege∣neration is giuen to all in Baptisme, beleeuers, and vnbelee∣uers: 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 him∣selfe, as the Apologie of the Confession of Wittenberge ca∣steth in the papists teeth, who say the same thing, that these men doe, to wit, that remission of sinnes is wrought by Bap∣tisme, by the very vertue of the Sacrament, and Gods pro∣mise, 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.

* 1.144But what shall we say of infants Baptized? Cannot Bap∣tisme 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.* 1.145 For thus Augustine vp∣on Iohn tract. 80.* 1.146 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 righteous∣nes, 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, que∣stion 56. Barnard also alloweth the same opinion, Epist. 77. Infants because their age hindred them, cannot haue faith.

The reason is plaine,* 1.147 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 in∣iurie to our very senses, seeing that by speaking we endeuour to perswade a thing, where the euidence of the trueth is grea∣ter than all the strength and force of speech.

Moreouer, they that maintaine the faith of little children,* 1.148 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 defen∣deth the former opinion, Colloq. Mompel. fol. 458. Before in∣fants (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, be∣cause 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 con∣tempt, but of necessitie, whom yet they both doe rather rec∣kon in the number of such as be saued, seeing the couenant of God is not transgressed or made frustrate.* 1.149 But after their opinion, no man, be he a childe or a man growne, can bee sa∣ued without faith. It followeth therefore, seeing such also are saued, that faith is giuen to many infants euery where, euen before their Baptisme: which thing Iacob Andree denied that he could auouch. The same thing may be obiected of young girles among the Iewes, who because they were the seede of Abraham; were not excluded from the righteousnes of Abraham, but obtained it by faith, according to Luther in the forecited place, euen in their infancie.

Wherefore the opinion of the faith of infants is more easi∣ly affirmed than defended.* 1.150 Hereupon Doctor Heerbrand doth thus mitigate Luthers opinion, that hee, (when hee saith that infants haue faith or doe beleeue) hath not this meaning, that they doe vnderstand, or feele the motions of faith, but that so their error is reiected, who imagine infants Baptized to please God, and to be saued, without any action of the holy Ghost. If this onely they meane, who thinke that infants be∣leeue, I fully agree with them. But because it is to be feared, how many of them will acknowledge that interpretation, I doubt not in the meane while to iudge and speake with an∣cient writers, that infants doe not beleeue. Which simplicity of olde writers hath been also allowed of new writers, Mus∣culus, Martyr, and other most learned and painefull diuines, as their writings testifie.

* 1.151Neither doe the words of Matth. chap. 18. hinder the same. Who so offendeth one of these little ones, that beleeue in me: for that Augustine, Theophilact, Hilarius and others, rather

vnderstand of the humble, and children in malice and not in age.* 1.152 We confesse neuertheles that our infants are rightly ac∣counted in the bodie of the faithfull, that is, among the peo∣ple of God, both for the promise of the couenant, and also af∣ter their baptisme for the sacrament of entrance into true religion, and of faith, as Augustine thinketh in his 23. E∣pistle.

[Obiection.] But if infants haue no faith, how are they made partakers of the grace of Baptisme and saluation? For who so belee∣ueth not shall be condemned. With the heart man beleeueth to righteousnes: and without faith it is impossible to please God. Mar. 16. Rom. 10. Heb. 11.

[Answere.] I answere, that there is one consideration of infants, ano∣ther of men growne. Such sayings, as are in the sacred Scrip∣tures vttered of the necessitie of faith, confession, hope, loue, mortification of the flesh & such like vnto saluatiō, appertain not to infants, but to men growne, that by reason of age are capable of such things. By the neglect of this distinction many errors will necessarily ensue, as Augustine lib. de hae∣resib. proueth by the Hierachites: and Barnard ad Hugonem Epist. 77. and also Hom. 66. vpon the Canticles, by another sect of that time dispersed throughout France. As touching the infants of Christians, it is sufficient that they be compre∣hended in the promise of the couenant. For albeit adoption to bee the sonnes of God proceedeth not from the carnall birth, (according to which the children of the faithfull are no lesse the sonnes of wrath than the children of the vnfaithfull, conceiued and borne in sinne, as others be:) yet such is the bountie of Gods grace, that infants borne of Christian pa∣rents are reckoned in the number of Gods people, euen as in old time the infants were of Abrahams posteritie, accor∣ding to the promise: I will be thy God, and of thy seede after thee. And Matth. 19. the Lord saith, Suffer little children, and forbid them not to come vnto me:* 1.153 for to such belongeth the kingdome of heauen. And for this cause in signe of Gods co∣uenant we baptize the children of Christians: and doe not baptize the children of Turkes, vnles they bee alreadie able

to giue an answere of their faith. And if our infants being preuented by death cannot be baptized, we follow the rule of Barnard ad Hugonem Epist. 77.* 1.154 Not a depriuing or want of baptisme, but the contempt of it doth condemne one. Here Au∣gustine is ouer rigorous: but beside that the schoolemen haue commonly somewhat misliked his rigor, placing such children in a Limbo by themselues voide of all torment: o∣ther also of great name in the middest of papistrie, Gerson, Cardinal Caietane, Biel, and other, haue approued of a more fauourable opinion touching the saluation of such. But of these I will speake no more.

* 1.155The cauill concerning the Supper of the Lord is yet vn∣touched, which the aduersarie in his alike foolish babling al∣so complaineth, that it shall be taken away, if the vniuersali∣tie of redemption bee denied, such as hee maintaineth. But how O Huber? Truly I finde from thy Thes. 437. whither thou sendest backe thy reader, many things after thy maner, that is to say, impudently and bitterly fained, and little ap∣pertaining to the proofe of this false accusation set downe: sauing, that at length thou seemest to haue a purpose to rea∣son after this sort: (for thou art so intangled in thy absurdities, that here and elsewhere often it cannot easily bee perceiued what thy meaning is.* 1.156) Onely they for whom Christ effectu∣ally died, ought to come to the Supper by our opinion, as thou saist. But whether Christ died for vs effectually, it is vn∣knowne to euery one. Therefore none at all shall know who ought to bee the Lords guest, and so the Supper of the Lord shall be at once taken away from all men.

[ 1] O trifler. For first to bring it to an absurditie, one of the propositions must be the Hypothesis, or the very opinion of the aduersarie which is oppugned, which here is not done. For the question is about this: Whether Christ died effectu∣ally for all men? He saith it: We denie it.

[ 2] Secondly vnto the Maior: In our Churches, while the Sup∣per is to be administred, it is not the maner, (if thou know it not) to say that they ought to come for whom Christ died,* 1.157 and the rest to keep away, as thou triflest: but this is said, that

wee may celebrate the Supper of the Lord to our good and comfort: before all things it is required, that first wee proue ourselues,* 1.158 euery one considering with himselfe his sinnes and accursednes: and trying his heart, whether he beleeue the promise of grace and remission of sins for the merit of Christ alone, and whether by new obedience he purpose from his heart to shew himselfe thankfull vnto God. For such guests doth the table of the Lord require: as for hypocrites and such as goe on still in wickednes, they must abstaine from this meate, which Christ hath ordained & prepared for his faith∣full, least they make their condemnation so much the more grieuous.

Thirdly, the Minor of the argument is false: for he that [ 3] hath knowledge knoweth himselfe to beleeue, as before hath been shewed. And whosoeuer beleeueth,* 1.159 is partaker of the merits of the death and humiliation of our Lord Iesus Christ, as he saith: this is my body which is giuen for you: and this is my blood, the blood of the New Testament, which is shed for you, as Luke hath, or as Matthew saith: which is shed for many for remission of sinnes. Why saith he, for many? Because al∣beit the blood of Christ be shed for all as touching sufficien∣cie: yet it was shed for the regenerate onely as touching effi∣ciencie, as I shewed before out of Innocentius. Whereupon Basil saith: All of vs as many as do beleeue,* 1.160 are redeemed from sinnes by the grace of God, which is through his onely begotten sonne our Lord Iesus Christ, who said: This is my blood, the blood of the New Testament which is shed for many, for the remission of sinnes: which exposition he twise repeateth in his Sermon following of Baptisme: for many, that is for all beleeuers, the blood of Christ was shed.

CHAP. XVI. An answere to the residue of the Absurdities.

HVber goeth on, and that he may maintaine any way his opinion, he obiecteth also other absurdities, so horrible,

that a godly minde cannot but tremble in thinking of them: as,* 1.161 that God is accused of fraud and lying. Of fraud, in that he saith one thing, and thinketh another. Of lying, in that by word he offereth and commandeth to receiue things, which in the meane while by his irreuocable iudgement he forbid∣deth to receiue. Also that Christ by his passion hath mocked God and men: and that the mightie and holy Lord of hosts is worthily accused of crueltie, iniustice, reioycing at mens harmes and of other great euils, agreeing rather to a most cruell tyrant then to God. For such and so many words doth his rude and shameles mouth vtter often, or rather roreth out. But these be the sleights of the aduersarie, issuing out of the same forge, that his other lyes and slanders doe, too too presumptuous truly. But because those obiections and mocks (excepting only the last saue one) respect not so fitly the do∣ctrine of Redemption, as of Predestination, (which treatises Huber here and there without order confoundeth) and are long agoe largely confuted by Doctor Luther in his booke of seruile freewill, I will not suffer my selfe in refuting them to be carried beside the matter I haue in hand. One or two places onely of Luther I will alleadge for their sakes, who de∣pend vpon that mans authoritie, that they may vnderstand that the doctrine of Luther is wounded through our sides. He therefore in his answere to the place of Ezech. 18.* 1.162 J will not the death of a sinner, confirmeth the receiued distinction of a double will in God, which truly was wont to bee so di∣stinguished for our capacitie And one will, he one while cal∣leth secret, fearefull, and vnsearchable, other while the most reuerend secret of Gods maiestie, sometime the hidden God: but the other will,* 1.163 he calleth one while the reuealed will, o∣ther while the word preached, sometime God preached and worshipped:* 1.164 and proceedeth after this sort: God doth many things, which he hath not shewed vs in his word: and he wil∣leth many things, which in his word he doth not shew that he willeth. So he will not the death of a sinner in his word, that is, in his will reuealed in his word: but he willeth it by his vnsearchable will. Therefore it is well said: If God will

not the death of a sinner, wee must impute it to our will that we perish: well, I say, if it bee vnderstood of God preached. For he willeth that all men be saued, while he commeth vnto all by the word of saluation: and it is the fault of the will, which doth not admit God, as Matth. 25. it is said, How often would I gather thy chickens, and thou wouldest not? But why Gods maiestie taketh not away this fault of our wil, or chan∣geth it in all, or why he doth impute it vnto man, seeing he cannot want it, we may not inquire, and if thou wouldest in∣quire, yet thou shalt neuer finde it, as Paul Rom. 9. saith: Who art thou then that reasonest with God? Againe, it is sufficient, saith Luther, to know that God so willeth, and this will it is meete we should reuerence, loue and adore, restraining the rashnes of our reason. Here Luther sufficiently sheweth that it pertaineth to his reuealed will, that God willeth the con∣uersion and saluation of all: and to his hidden will, that he neither giueth nor purposeth to giue conuersion and salua∣tion to all, but to whom he will according to his meere good pleasure. Neither are these cōtrarie one to another,* 1.165 as though God spake one thing and thought another, when we say that he willeth, that is, commandeth that all repent and beleeue the Gospell to saluation, and yet that he will not worke in all men faith and repentance. Euen children may perceiue, that here is no contradiction, because of the diuers signification of the word will.

The same man cap. 160.* 1.166 This surely offendeth common sense and naturall reason, that God of his meere will forsa∣keth, hardeneth, and damneth men, as though he; who is said to be of so great mercie and goodnes, delighted in the great and eternall paines and torments of miserable persons. This seemeth wicked, cruell, and intolerable to imagine of God. But here the most mercifull God ought to be honoured and reuerenced, and wee must referre freely some thing vnto his diuine wisedome, that he may bee beleeued to be iust,* 1.167 where he seemeth to vs to bee vniust. For if such were his iustice, as might be iudged by mans capacitie to bee iust, it should not be altogether diuine, and should differ nothing from humane

iustice. But seeing God is true, and one, wholly incompre∣hensible, and inaccessible by mans reason, it is meete, yea ne∣cessarie, that his iustice also be incomprehensible, &c. There∣fore what peruersenes is this, that wee should destroy the iu∣stice and iudgement of God? These and many other such things hath Luther against such as contend with their ma∣ker.* 1.168

* 1.169Brentius also vpon those words touching Elies sonnes, They heard not the voyce of their father, because the Lord would slay them, subscribeth vnto this doctrine, and conclu∣deth this whole question in these words. Therefore that they may be punished according to the worthines of their deserts, the Lord by his secret power brought it to passe, that they should not repent at their fathers admonition, and should pe∣rish:* 1.170 he surely working inwardly, what by word he forbid∣deth outwardly, and his power inwardly hindring that which by his manifest will he outwardly commanded to bee done. And this is not to be the author or cause of wickednes, but it is to inflict iust punishment for the same. But how it com∣meth to passe, that the Lord by his secret power worketh in∣wardly, or hindreth that which he forbiddeth or comman∣deth outwardly in his manifest word, it is a higher point then that mans capacitie can finde out. These things Brentius.

[Obiection.] And whereas it is further obiected, that vnles by the death of Christ all, faithfull and vnfaithfull be forgiuen, and in very deed and properly be restored to grace and saluation, Christ is charged to haue deluded God and men by a false passion; it is a vaine and vnsauourie deuise.* 1.171 For there is a flat beg∣ging of the question in the antecedent, seeing the aduersarie thus reasoneth: Christ himselfe confesseth that he died not for a few onely, but for the whole world, to wit, for all man∣kinde. Wherefore if it was the counsell of his father, that he should die for the elect onely, Christ hath mocked God first, and then men, holding them in suspense with so great hope, as though he died for all. Where (I beseech) doth the Lord confesse, that he effectually died or would die for all? or that he would that all should haue the effect of his death, to wit,

reconciliation, righteousnes & saluation, none at al excepted of the whole vniuersalitie of mākind, whether they imbrace by faith the Sauiour, or by vnbeleefe refuse him? Christ wit∣nesseth the contrary, Ioh. 17. I pray not for the world, but for them whom thou hast giuen me. It is a wonder if he hath pa∣cified the iudgement and wrath of his father for them, for whom he surely did not vouchsafe to pray. And in the same chapter: For them I sanctifie my selfe, that they also may bee sanctified. Therefore for whom he praied, for them also he offered himselfe a sacrifice to redeeme them effectually from sinne and death, and to sanctifie them for euer, and so con∣trariwise.

CHAP. XVII. Of this, that only vnbeleefe condemneth, and not other sinnes: but whosoeuer is condemned, for only vnbeleefe he is condemned.

ALL these things being made plaine, Hubers opinion is now spoyled, and his threefold ranke scattered here and there, whereto he in vaine trusting and furnished more with number then with strength of arguments, hath bid this battel vnto the trueth. But yet before we make an end of this point, wherein we haue taken in hand the confutation of a new and erronious doctrine of Redemption, we must not omit what these new Sectaries teach of the cause of damnation: to wit, how it commeth to passe, that whereas they auouch that by the passion of Christ all without exception are discharged from the iudgement and wrath of God,* 1.172 and receiued into the fauour and bosome of God, and that the reprobates as well as the elect are saued, yet all are not saued for euer. This therefore is the cause, say they, because some abide by faith in saluation receiued, others through vnbeleef refuse, contemne and cast away saluation gottē for them, and so by neglecting and despising their saluation, make themselues reprobates, and therefore onely are damned, because they despise grace,

and through incredulitie doe binde themselues againe in the guiltines of all sinnes. These things are in so many words ex∣tant in Hubers Thes. 19.69.155.245. And also in his Thes. 187. he writeth, that such as beleeue not, tread vnder foote their redemption, and propitiation for their sinnes, shaking from them through vnbeleefe, and so their vnbe••eefe is vnto them the onely cause of damnation.

In like sort Iacob Andree Col. Mompel. pag. 548. saith, that men are not therefore damned, because they haue sinned, but because they will not by faith imbrace Iesu Christ, who suffe∣red, was crucified and died no lesse for the sinnes of the dam∣ned, than for the sinnes of Peter, Paul, and all the Saints: no∣ting there these words in the margent: onely vnbeleefe dam∣neth men.

* 1.173As touching this doctrine, it is confessed, if any man truly beleeue in Christ, the sinnes of all the world are not able to cast him downe into hell: and contrarily, if a man haue not faith, he shall be damned, albeit the righteousnes of all the world were his owne.* 1.174 For he that beleeueth shall be saued: he that beleeueth not shall be damned, saith that faithfull and true witnesse.* 1.175 And Augustine writeth, that onely the sinne of vn∣beleefe shutteth the doore against all other sinnes, that they are not released by the grace of God, as by beleeuing all sins are remitted.

* 1.176Yet two things in the said opinion doe iustly displease vs. One is, that whereas this opinion is forced to acknowledge that the saluation of Gods kingdome happeneth not but by faith, yet it dare auouch, that there is remission of sinnes, free∣dome from the iudgement and wrath of God, and power of the deuill, yea and saluation it selfe without faith. For it will haue all these things to come to all men indifferently by Christs death, whether they beleeue or not, otherwise than all Prophets and Apostles doe testifie,* 1.177 that he that beleeueth in Christ, through his name receiueth the remission of sinnes, the wrath of God abiding vpon the vnbeleeuers.* 1.178 This is a farre other opinion, than if a man should say (as Huber doth) that all together are set free from all sinne, and all iudgement

and wrath of God is taken away and blotted out in all men, yea in vnbeleeuers: onely through vnbeleefe they be againe bound with the guiltines of their sinnes, and doe fall againe vnder the wrath of God.* 1.179 Augustine saith well in the foreci∣ted place, The medicine of all the wounds of the soule, and the onely propitiation for the sinnes of men, is to beleeue in Christ, and by faith we are borne of God, and made the sonnes of God, as it is written: to them that beleeue in his name, he hath giuen power to become the sonnes of God.

The other thing which is worthily reproued in the allead∣ged opinion, is this,* 1.180 that it precisely setteth downe the con∣tempt or lothing of the grace of the Gospell through vnbe∣leefe, to bee the cause of damnation. For first this opinion [ 1] presupposeth the offering of the grace of the Gospell, in re∣spect of all and euery one who euer haue been, are, or shall be: which how vaine it is, is taught by many testimonies of the Scriptures: Act. 14.16.17.30. Eph. 2.12. Psal. 147.19.20. Besides looke what wee haue spoken in the sixt chapter of this booke.

Secondly, the Apostle saying: They that haue sinned with∣out [ 2] the law, shall perish also without the law: and they that haue sinned in the law, shall be damned by the law; doth not onelie grant, that the Gentiles for the most part wanted the know∣ledge of the law written, much more the knowledge of the promises of the grace of the Gospell published by Moses and the Prophets: but also alleadgeth the reason of the iust dam∣nation of the Gentiles from the breach of the law of nature, making no mention of the contemned grace of the Gospell.

Thirdly, what shall we say of so many millions of infants [ 3] without the Church, who haue bin preuented by death from the beginning of the world, and are daily preuented, before they can heare the least tittle of the grace of the Gospel? what contempt is there of grace? what lothing of saluation?

Fourthly, the Lord in the Gospell saith:* 1.181 If I had not come [ 4] and spoken vnto them, they should not haue had sinne: but now they haue nothing to cloake their sinnes withall. Augustine

tract. 89.* 1.182 aduiseth vs to vnderstand this place not of euery sinne, but of the great sinne of vnbeleefe: and mouing the question, whether they vnto whom Christ commeth not, nor speaketh vnto them, haue excuse for their sinne? answereth; not truly for euery one of their sinnes, but for this sinne, that they haue not beleeued in Christ, they haue a plaine excuse, and they cannot therefore auoide damnation, according to the saying: Whosoeuer haue sinned without the law, shall also perish without the law: and whosoeuer haue sinned in the law, shall be iudged by the law. And such he saith are they, who when they heare contemne, or else gainsaying resist, or with hatred pursuing them by whom they heare. Also Epist. 99. ad Euod. speaking of such as are in hell, according to his owne and the common opinion of others, maketh difference be∣tween such as here would not beleeue the Gospell preached, & those that haue not here contemned (saith he) that which they would not heare, and are cast into hel without any guil∣tines of the contempt of the Gospell. The like he writeth in his booke of nature and grace, lib. 4. If with these sayings of ancient fathers we compare the phrases of new Sectaries, we shall see a flat contrarietie. And let these be spoken for con∣futation of those things, so much as the state of our purpose seemed to require.

Notes

• * 1.1

  Huber. in Comp. Thes.
• * 1.2

  3. Esra. 4.
• * 1.3

  Thes. 4••8. and in the rest fol∣lowing.
• * 1.4

  The confutati∣on of the first accusation.
• * 1.5

  Acts 10.43.
• * 1.6

  The confutati∣on of the se∣cond.
• * 1.7

  ••••es. 2.76.
• * 1.8

  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
• * 1.9

  A true & god∣ly proposition, though the Turkes teach the same in effect.
• * 1.10

  Exod. 33.
• * 1.11

  Rom. 9.
• * 1.12

  Matth. 25.
• * 1.13

  A Dilemma, prouing that some are sa∣ued, and others damned, and that by the will of God.
• * 1.14

  Aug. Ench••r. ad Laur. cap. 103.
• * 1.15

  Psalm. 115.4.
• * 1.16

  De cor. & grat. cap. 14.
• * 1.17

  A notable say∣ing.
• * 1.18

  Luther.
• * 1.19

  The Catholike Church hath euer beleeued that Christ di∣ed for all men that beleeue in him, and not otherwise. Iohn 3. Acts 10. Heb. 11.
• * 1.20

  Testimonies of the aduersarie answered.
• * 1.21

  Hub••th 539 Cyril. in Io. lib. 2. cap. ••3.
• * 1.22

  Athanasius in Euang. de pass. & cru. Chri.
• * 1.23

  Synecdoche, is when part is vnderstoode by the whole, or the whole by part. Prosper.
• * 1.24

  The whole is set downe for a part in the Scripture, in the phrases, All men, the whole world, &c.
• * 1.25

  Rom. 10.18. 1. Iohn 5.19. Mar. 1.5. Iohn. 3.32. and 8.2.
• * 1.26

  Iere. 26.
• * 1.27

  The 3. ••estimo∣nie of the ad∣uersarie. Chrysost. in 1. ad Tim. hom. 7.
• * 1.28

  The 4. testi∣monie. Augustine.
• * 1.29

  The 5. testi∣monie. Maximus.
• * 1.30

  See also Am∣brose in Lu. 23. de cassa prodit. poenit.
• * 1.31

  The 6. testi∣monie. Cypr. de ablut. pe••um. Aug. ser••. in mon∣••e. lib 1. Chrysost. hom. ••. & 20.
• * 1.32

  Serm. domin. in monte lib. 1.
• * 1.33

  Aug. in Leuit.
• * 1.34

  The 7. testi∣monie.
• * 1.35

  Answers to the sayings of the new writers, ci∣ted by the ad∣uersarie.
• a 1.36

  Bulling. ser. 2. de Natiuit. Chri.
• b 1.37

  The same vp∣on 1. Iohn 1.
• c 1.38

  Cat. ch. minore Eccl. Tigur.
• d 1.39

  Mus••. in locis de remiss. p. q. 2.
• * 1.40

  Zanchius.
• * 1.41

  Of the vniuer∣salitie of the promise of grace.
• * 1.42

  The vniuersali∣tie of the elect, in the worde All men, by the opinion of new writers.
• * 1.43

  The elect per∣seuer in faith.
• * 1.44

  Zuinglius.
• * 1.45

  Annot. ad Heb. In Ioh. 6. In Ioh. 12.
• * 1.46

  In Ioh. 17.
• * 1.47

  In Matth. 15.
• * 1.48

  In Ioh. 3.
• * 1.49

  In Ioh. 6. & praefat in histo. de pass. In epist. ad Rom. 3. In Ioh. 12.
• * 1.50

  The 8. testimo∣nie. Musculus.
• * 1.51

  De remiss. pecc. q. 2. Thes. 586.
• * 1.52

  Ioh. 3. 1. Ioh. 2.
• * 1.53

  Three reasons of Musculus, why redempti∣on is vniuersall.
• * 1.54

  Matth. 22.
• * 1.55

  The 9. testi∣monie. Hemingius.
• * 1.56

  De promiss. reparat.
• * 1.57

  De Euangelio.
• * 1.58

  The 10. testi∣monie. Catackis pala∣tin.
• * 1.59

  Huber. pa. 20, ••7. 312.
• * 1.60

  Math. 24.25.
• * 1.61

  Prefat. ad Rom.
• * 1.62

  In Gen. 26.
• * 1.63

  The vniuersali∣tie of the pro∣mise of grace.
• * 1.64

  Matth. 11. Ioh. 3. Ioh. 6.
• * 1.65

  Acts 10. & 13 19.
• * 1.66

  Rom. 3. & 9.
• * 1.67

  The promise requireth faith.
• * 1.68

  Ambrose.
• * 1.69

  The beleeuer knoweth him∣selfe to haue faith, and how.
• * 1.70

  Luther in Galat. 4. cap.
• * 1.71

  Marke this.
• * 1.72

  Matth. 16. 2. Tim. 1.
• * 1.73

  1. Thess 5.
• * 1.74

  A weake faith ought not to cast a man downe.
• * 1.75

  Esay. 24. Matth 12.
• * 1.76

  Matth. 14.31. & 16▪ 8.
• * 1.77

  Rom. 14.3.
• * 1.78

  If thou doubt, doe this.
• * 1.79

  Mark. 9. Luk. 17.
• * 1.80

  The weake and wofull comfort that ariseth from the redempti∣on of all and euery one without ex∣ception.
• * 1.81

  Iob. 3.
• * 1.82

  The aduersarie himselfe con∣fesseth the truth.
• * 1.83

  The faithfull shall continue. Luke 22. Ioh. 17.
• * 1.84

  Flat contraries.
• * 1.85

  Huber. Thes. 266. & sequent.
• * 1.86

  Mark. 16.
• * 1.87

  Rom. 3.
• * 1.88

  Iob. 3.
• * 1.89

  Huber. thes. 83.
• * 1.90

  Luther.
• * 1.91

  What must be preached, to whom, and how. Ioh. 9 41. Luk 14 47. Act. 2.38. & 10.43.
• * 1.92

  Rom. 1.2.3.
• * 1.93

  What is to di∣uide the word aright.
• * 1.94

  Tom. 2. fol. 123. & tom. 4. fol. 104.
• * 1.95

  Not our opini∣on, but our ad∣uersaries di∣sturbeth the order of prea∣ching aright.
• * 1.96

  Thes. 60.
• * 1.97

  Thes. 65.
• * 1.98

  Thes. 46.
• * 1.99

  Thes. 270.
• * 1.100

  Obiection. Thes. 475. & sequent.
• * 1.101

  The comman∣demēt of faith and repentance bindeth all. Mar. 1.
• * 1.102

  But the promi∣ses of grace be∣long to the be∣leeuers onely. 2. Thess. 3. Acts 13.
• * 1.103

  Thes. 534.
• * 1.104

  Origens fable
• * 1.105

  Zach 1.3. Ezech. 18.21. Esay 1.17. Acts 2.38. & 8.22.
• * 1.106

  The promise is made vnto the wicked condi∣tionally.
• * 1.107

  Matth. 22.
• * 1.108

  2. Thes. 3. Matth. 22. Marke this.
• * 1.109

  Luk. 14. Mark. 16.
• * 1.110

  Psal. 95. Heb. 3.
• * 1.111

  The trueth must be prea∣ched to men, though they will not heare it. Matth. 10.
• * 1.112

  1. Tim. 4.
• * 1.113

  Eze. 2. & 3.
• * 1.114

  Iere. 1.19. & 7.27.
• * 1.115

  Foure reasons why the word is preached to reprobates, be∣side Gods cō∣mandement to doe it, be∣fore set down.
• * 1.116

  1. Cor. 2.
• * 1.117

  Ioh. 6.
• * 1.118

  Matth. 13.
• * 1.119

  Eze. 2.
• * 1.120

  Ioh. 15.2••.
• * 1.121

  Matth. 24.
• * 1.122

  Matth. 10.
• * 1.123

  Hub thes. 300. The first cauill of the aduer∣sarie.
• * 1.124

  Thes. 477.
• * 1.125

  Thes. 478.
• * 1.126

  Ephes. 6.
• * 1.127

  Thes. ••04.
• * 1.128

  Luk. 11.
• * 1.129

  Thes. 489.
• * 1.130

  Esay 6.
• * 1.131

  2. Cor. 2.
• * 1.132

  Thes. 37. The 6. absur∣ditie, that Bap∣tisme is taken away.
• * 1.133

  The principall vse of Bap∣tisme.
• * 1.134

  Augustine d••fition of it.
• * 1.135

  Rom. 4.
• * 1.136

  Vnbeleeuers are not parta∣kers of y^e grace of Baptisme, although they be Baptized.
• * 1.137

  Many testimo∣nies, prouing that Baptisme doth profit the beleeuer onely.
• * 1.138

  Luth. in Gen. 17
• * 1.139

  De Cap. Basil. in 3. Ioel.
• * 1.140

  In Gen. 48.
• * 1.141

  Brentius.
• * 1.142

  Chytraeus.
• * 1.143

  Ia. Andr. Col. Momp pa. 486. & thes. 6••. & 30.
• * 1.144

  Obiection of infants faith.
• * 1.145

  Augustine.
• * 1.146

  Infants cannot beleeue.
• * 1.147

  And why they cannot.
• * 1.148

  The contrary opinions of Brentius and Andr, tou∣ching the faith of infants,
• * 1.149

  Luth. in 17. Gē. Col. Momp. pag. 496.
• * 1.150

  D. Heerbrand. Defens. cont. Gottard. Cano∣nicum.
• * 1.151

  Obiection. Aug. quaest. E∣uang. li. 1. ca. 24.
• * 1.152

  Why we must account in faults among the people of God.
• * 1.153

  Why we bap∣tise the infants of Christians, and not of Turkes.
• * 1.154

  Barnards say∣ing of infants dying before Baptisme.
• * 1.155

  The cauill of the Lords Sup∣per answered.
• * 1.156

  Thes. 450. & sequent.
• * 1.157

  Thes. 450.
• * 1.158

  Wee must proue our¦selues before we come to the Lords Supper, and how.
• * 1.159

  A man may know himselfe to haue faith, and so to haue Christ. Luk. 22. Matth. 26.
• * 1.160

  Exhortat. Baptis.
• * 1.161

  Hubers blas∣phemies.
• * 1.162

  Luther de seruo arbit. cap. 107. & seq.
• * 1.163

  A double will in God.
• * 1.164

  How God willeth and willeth not the death of a sin∣ner. Eze. ca. 18.
• * 1.165

  The hid and reuealed will are not contra∣dictorie, there∣fore no suspi∣tion of fraude or lying in God.
• * 1.166

  God is not vn∣iust, or one that reioyceth at mans miserie.
• * 1.167

  A notable say∣ing.
• * 1.168

  Esay. 45.
• * 1.169

  Brentius in 1. Sam. 2. v. 25.
• * 1.170

  God is not the author, but re∣uenger of sin, punishing sins with sins.
• * 1.171

  Com. thes. 37.
• * 1.172

  Marke this doctrine of the aduersaries, How all are not eternally saued, that yet were redee∣med and saued by Christs death, as they say.
• * 1.173

  What we like in the aduersa∣ries doctrine.
• * 1.174

  Mar. 16.
• * 1.175

  De verb. Dom. sec. Ioh. serm. 60. & enar. Ps. 109.
• * 1.176

  What we mis∣like iustly. The first faulte or error against the doctrine of the Apostles and Prophets.
• * 1.177

  Acts 10.
• * 1.178

  Ioh. 3.
• * 1.179

  Serm. 60.
• * 1.180

  The second fault or error confuted by foure reasons.
• * 1.181

  Ioh. 15.
• * 1.182

  Augustines iudgement of this question.