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

CHAP. XXI. Answers to the other obiections.

[Obiection 4] * 1.1BVt they say, that by the doctrine of Gods vnchangeable pre∣destination the ministerie of the word is ouerthrowne, and cleane taken away: to wit, all instructions, exhortations, re∣proofes, consolations, and lastly all doctrine both publikely and priuatly. For what things are vnchangeably predestinated of God to be done, in vaine are meanes vsed in them: And such is the saluation of men: Therefore such meanes are vsed in vaine.

[Answere.] But there is an error in the Maior, which onely is true tou∣ching meanes, that are not ordained of God, or els, without which it is manifest that hee will bring to passe those vn∣changeable euents. But it is of no force concerning those

meanes, which euen he himselfe pleaseth to vse for the ends appointed of him, and hath also commanded vs to vse them. And such are those meanes that are mentioned in the obie∣ction. For it is written:* 1.2 Giue heede to exhortation and rea∣ding: practise these, continue therein: take heede to thy selfe and to doctrine. For if thou do this, thou shalt saue thy selfe, and those that heare thee. Also, Be instant in the word, in season,* 1.3 out of season, rebuke, reproue, exhort with all trueth and do∣ctrine, watch in all things. And the Lord himselfe saith:* 1.4 If thy brother sinne against thee, goe and tell him his fault, &c. if hee heare thee, thou hast wonne thy brother.* 1.5 And euery where wee are commaunded to stirre vp the slothfull, to re∣proue those that sinne that they may repent.

Further it is certaine,* 1.6 that predestination belongeth not onely to the end, namely the saluation of such as be predesti∣nate, but to the meanes also leading to that end: the word of God and experience bearing witnesse, that it is giuen to very few to receiue the doctrine of saluation by the Lord himselfe or by Angels,* 1.7 without the preaching ministerie of man: and that it is giuen to many to beleeue in God by men. For God obserueth this order commonly towards his elect, that whom he hath seuered from damnation by the bounti∣fulnes of his grace, for them he procureth his Gospell to bee heard, and when they heare, moueth them to beleeue,* 1.8 and to continue vnto the end in saith, which worketh by loue, and to repent vpon admonition, if at any time they go astray. Yea and some also hee bringeth backe into the way which they had forsaken, without the reproofe of men.

But in the children of perdition it commeth to passe that is written, that they hearing heare not, that is,* 1.9 hearing by the sense of the body, they heare not with the assent of the heart.* 1.10 In the meane while, seeing wee know not who belong to the number of the predestinate, who not, we must be so affected with loue, that we wish al to be saued, warning & reprouing all and euery one as occasion is offered, with meekenes, wai∣ting if at one time or other God will giue them to acknow∣ledge* 1.11

the trueth, and escaping out of the snare of the deuill, (of whom they are held captiues) to receiue a sounder minde. Therefore let vs doe our dutie, applying brotherly correction to all men, that they perish not, or destroy others: but it be∣longeth to God to make the same profitable vnto them,* 1.12 whō he himselfe hath foreknowne, and predestinated to bee con∣formable to the image of his sonne. And albeit hee make it not profitable to all, (for many are the children of perdition) yet it is sufficient for vs, that we doe deliuer our owne soules, while they perish not through our fault. As the Lord saith to Ezechiel:* 1.13 When I shall say to the wicked, thou shalt surely die: and thou hast not warned him, nor spoken to him to returne from his wicked way, that he might liue: that wicked man shall die, but I will require his blood at thy hand. But if thou hast warned him, and he hath not repented of his wickednes, he shall die in his iniquitie, but thou hast deliuered thine owne soule. And Paul witnesseth,* 1.14 that we are the sweete sauour of Christ to God in them that are saued, and in them that perish. The vngodly also are made without excuse in hearing what they ought to do, least they should say: If I had knowne it, I would haue done it: therefore I did it not, because I knew it not.

[Obiection 5] The same account is to be made of praiers, which the vn∣changeablenes of Gods predestination and purpose maketh not any whit the more idle,* 1.15 as some naughtily suppose. For albeit by prayers Gods predestination is neuer changed, yet by them wee are holpen as by certaine meanes hereunto or∣dained of God, both to attaine vnto many effects, and also to the very ende of predestination, according to the promise: Euery one that calleth on the name of the Lord, shall bee sa∣ued.* 1.16 And in the Gospell: Aske and it shall be giuen you. For whosoeuer asketh receiueth. And anone: how much more will your heauenly father giue the holy Ghost to them that aske of of him?

But here it must be marked, that what things the Saints ob∣taine by praying, they were so predestinated, that by prayers they should bee obtained, as Gregorie well said. To which

purpose Augustine also saith,* 1.17 that prayers much auaile to ob∣taine those things, which God foreknew that he would grant to them that pray.

Thus a double error is excluded. One is of certaine super∣stitious [ 1] men,* 1.18 as though the decree of God made concerning some man, (put the case of condemning him) might be alte∣red by sacrifices and prayers:* 1.19 as the tale is of Traiane the Em∣perour, that when he was in hell, (the place of reprobates) he was from thence deliuered by the prayers of Gregorie. The other error on the contrary faulteth, as though a thing so hole∣some [ 2] and so necessarie, namely prayer, (the onely entercourse betweene man and God, as Boethius saith) should seeme to haue no force, because God hath cōstantly appointed whom he will saue, and whom he will damne: the one pertaining to his mercie, the other to his iudgement.

And wee must not heare, nor tolerate wicked men being [Obiection 6] both ignorant, and also hurtfull and bold,* 1.20 who when they do amisse, and securely delight in sinnes, flie to the necessitie of predestination, as to a certaine sanctuarie, and what things they wickedly commit, they say must be attributed to prede∣stination. Whereby they would seeme to bee blameles, and put all the fault in God, as the author of sinnes, as Rom. 9. such men say: Why is he yet angry? For who shall resist his will? But Iames rightly reproueth those men that goe about to ex¦cuse themselues from God. Let no man when he is tempted,* 1.21 say, that he is tempted of God: but euery one is tempted, when he is drawne away by his owne concupiscence. Then lust, after it hath conceaued, bringeth forth sinne. And the booke of Ec∣clesiasticus confuteth a double impietie with one and the same answere, chapter 15. Say not thou, the Lord hath caused me to sinne: for thou oughtest not to doe the things that he ha∣teth. Say not thou, he hath lead me into error, for hee hath no neede of the wicked man. The Lord hateth all abomination, and they that feare him, loue it not. He made man from the beginning, and left him in the will of his owne counsell. If thou wilt, thou shalt obserue the commandements.

Doubtles these are the fountaines of sinnes, properly be∣longing

to sinners, lust, and their freewill: for man is not cō∣pelled to commit euils, but he doth them of his own accord, and greatly liketh and alloweth them, as these sayings of Scriptures testifie. He would not vnderstand to doe well. And, they would not receiue instruction, and many more like in the bookes of Scriptures. But Gods predestination ought not to be accounted the fountaine of sinnes. For by the helpe thereof (as Augustine notably hath left in writing) wee know that many are held backe from falling,* 1.22 but none caused to fall, and hereby predestination is the cause that many stand, and that no man falleth. Therefore (saith he) it is a detestable o∣pinion, that supposeth God to bee the author of any euill will, or euill action. And when men sinne, they serue their owne lusts and desires: but when they auoide euill, and doe good, the waies of men are guided by the Lord to delight in his way. And else∣where.* 1.23 They that are without the grace of predestination, that is strangers from the purpose of God, and abide in euill workes, we doe not say, as you thinke, that they are so ordained of God the creator of all that they should perish, as though hee made them to liue wickedly, and cast them headlong into euery dead∣ly worke. Farre bee that from the purpose of God. Neither say we, as you imagine; albeit they be willing to beleeue, and to giue themselues to good workes, yet that God will not bestow these vpon them seeing such willingnes is the gift of God &c. These things that father opposed to that blasphemous spirit, that rai∣led on the truth by the Pelagians.* 1.24 But the same spirit abideth euen at this day in the aduersaries, who imagine otherwise than wee iudge, as though God forced the reprobates to sinne, casteth them downe, carrieth them away, and vio∣lently trampleth vpon them, their cause vnheard. O blasphe∣mie!

* 1.25But they except against vs, that sinners seeme blameles, that they obey not the trueth because obedience it selfe in his gift. This (say they) we receiue not, why then are wee repro∣ued a•• though we could giue it to ourselues, and by our will will not giue it? The argument is such as this is:

They that receiue not faith and conuersion of God, seeme ex∣cusable:

because wee cannot haue faith and conuersion, vnles God giue it vs.

But such are all those that repent not.

Ergo.

Here the Maior is false, albeit it seeme goodly to humane reason: because God made man vpright from the beginning, and created him after his owne image: but man through his owne malice, and the deuill the prouoker, falling from his vprightnes, wherein hee was first made, became wicked. Is God a debter vnto vs to restore vs, because we lost grace re∣ceiued? Or shall it not therefore be lawfull for him to require againe of vs, that which is his owne? He hath power to exact it, and hath power also to remit it. But of whom it must bee exacted, and to whom it must be remitted, it belongs to the Lord to iudge, and not to the debters.

[Obiection.] But (say they) the reprobates, while God forsaketh and har∣deneth them, cannot auoide sinnes. And it seemeth vniust, if God should punish a man for those things that he cannot a∣uoide.

[Answere.] I know surely that this seemeth vniust to Albert Pighius, and other Sophisters, whose wisedome God hath made foo∣lishnes, but how vniustly, it is manifest: for if that reason were any thing worth, God could not without a token of crueltie and iniustice punish originall sinne, which certainly no man can auoide in his birth.

[Obiection.] They obiect this also: He that foreseeth sinne, and doth not hinder it when he may, is not without fault. God foreseeth sins, and doth not hinder them, when he might most easily. There∣fore, &c.

[Answere.] Hereunto some make answere, that God doth not put a∣way sinnes, because hee will haue his reasonable creature to retaine his libertie, and choise of good and euil, which other∣wise he should lose. But if that reason were forcible, either Gods grace should be destroyed, whereby the godly and e∣lect auoide sinnes, or els they must be said to want the choise of good and euill. Therefore to answer more truly, we must here remember, that wee ought not to dispute of the righ∣teousnes

of God after the rule of mans righteousnes. The first proposition taketh place concerning men, and not concer∣ning God. For men both by the societie of nature, & Gods law are bound one to ••nother, that one should procure the welfare of another, and hinder the destruction. But God is bound to none, and he may doe with his creature what hee [ 2] will, without the iniurie of the creature, as Lord of all, and ha∣uing full dominion ouer his owne goods. Further, because of his omnipotent goodnes and wisedome, he can tell how to worke good euen of euill, which men cannot doe.

Which things seeing they stand thus, let no man in his heart accuse God, who will render to euery one according to his workes:* 1.26 but let euery one blame himselfe when he sinneth, and let him say, when he is damned: Thou art iust O Lord in all that thou doest vnto vs, and all thy iudgements are true. And whosoeuer is set free let him say:* 1.27 The Lord is mercifull and full of compassion, he hath not recompenced vs according to our sinnes.

[Obiection. 7] As for that that was added touching despaire, that it was bred in the mindes of men by the doctrine of the constant and vnchangeable purpose both of Gods election and repro∣bation,* 1.28 it is also a meere slaunder. Nay it is the most true ground of all our comfort and saluation, that we know that God hath chosen his owne in Christ before the foundation of the world, who beleeue in him, and hath predestinated them vnto adoption, according to the good pleasure of his owne will: and that this purpose of free election, and predestina∣tion is so firme, that neither it can bee changed of any crea∣ture, neither doth God euer repent him of his gifts and cal∣ling. This thing the places of Scripture euery where con∣firme, which speake of predestination: as what the Apostle saith:* 1.29 The foundation of God standeth sure, hauing this seale; The Lord knoweth who are his. Doubtles the Scripture spea∣keth this to our consolation, least wee should be troubled for the reuolt of some men from the Gospell, and for other of∣fences. And more fully Rom. 8. We know that all things work for the best to them that loue God, that is, to them who are cal∣led

of purpose. For whom he foreknew, them he predestinated also to be made conformable to his image, &c. And thus con∣cludeth; I am perswaded that neither death nor life, nor An∣gels, nor any creature can separate vs from the loue of God which is in Christ Iesu. We see how the Apostle armeth vs a∣gainst all temptations of this world with this perswasion, that election is sure and stable, whereby wee are chosen in Christ vnto eternall life freely and of his meere loue: as the Lord also in the Gospell comforteth vs therewith:* 1.30 that the elect cannot be seduced: that he suffereth not his sheepe to bee pluck•• out of his hand: that our names are written in heauen. Also, feare not little flocke, for it pleaseth your father to giue you a kingdome. And in Iohn,* 1.31 least the faithfull should be of∣fended through the obstinacie of the vnbeleeuers: what soe∣uer the father giueth me (saith he) commeth vnto me, and he that commeth vnto me, I will not cast him forth: because I came downe from heauen, to doe his will that sent me. There∣fore by the view of these sayings of Scripture it appeareth, that the doctrine of the firmenes of Gods election is reuea∣led vnto vs for this cause, that it might bee the foundation of all certaintie, against all kinde of temptations, which arise either in respect of our infirmitie among so many dangers of the godly, or of the vnbeliefe or apostacie of others from the faith, or in respect of other thing.

Hereof saith Luther notably, when he had auouched,* 1.32 that the decree of predestination is sure and vnmoueable, addeth moreouer, that this necessitie is most necessarie vnto saluation and consolation. He assigneth the reason, because we be so w••••ke in our selues that if our saluation consisted in our owne stregth, very few or none should bee saued: for the deuill would ouer∣come all men. But now, saith he, seeing Gods decree is sure and most certaine, and cannot be altered by any creature wee haue hope to ouer come sinne at the length.* 1.33 Hee teacheth the same thing at large, and amplifieth it by the consideration of so many perils, and deuils daily assaulting vs.* 1.34 And surely it is a wonder, among so many streites, wherewith our life is beset,

that any man had rather betake himselfe to his owne infir∣mitie, than to the certainety of Gods promise and grace.

[Obiection.] * 1.35But thou wilt say, the will of God concerning my selfe, is vncertaine vnto me. And this is it, that maketh me sad and sorowfull, that seeing there is a certaine and sealed number of them that be predestinate, which cannot be increased nor di∣minished, I am vncertaine, whether I belong to that number: if I knew this, I would rest my selfe in that sure foundation.

[Answere.] Answere. This is one question, whence we may knowe our selues to be elect, whereof heareafter we wil speake: and it is another, whether the firmenes of election serue to despera∣tion rather than consolation. Then, this being now granted (albeit it ought not to bee granted) that Gods will is vncer∣taine vnto vs concerning our saluation, is thy will concer∣ning thy selfe certaine vnto thee?* 1.36 He that seemeth to stand, let him take heed least hee fall. Therefore seeing both Gods will and thyne owne, that is, thyne endeuor and perseue∣rance as from thy selfe, as vncertayne: why doth not man commit his faith, hope, and charity vnto the stronger rather than to the weaker? And let these things bee spoken against the obiections of the first sort, that is, the consequences of humane reason.

Notes

• * 1.1

  Whether the ministery of the worde be ouerthrowne by predestina∣tion.
• * 1.2

  1. Tim. 4.
• * 1.3

  2. Tim. 4.
• * 1.4

  Matth. 18.
• * 1.5

  Iam. 5.19. Iud. vers. 21.
• * 1.6

  Predestination comprehen∣deth both the end and the meanes to the end.
• * 1.7

  Aug. de bono pers. cap. 19.
• * 1.8

  Aug. de Cor. & grat. cap. 7.
• * 1.9

  De bono perse••, cap. 14.
• * 1.10

  De Correp. & grat. cap. 15.
• * 1.11

  2. Tim. 2.
• * 1.12

  We must doe our dutie, in ••••rouing o∣•••••• 〈◊〉〈◊〉 we doe not profit them, and why 〈◊〉〈◊〉
• * 1.13

  Cap. 3.
• * 1.14

  2. Cor. 2.
• * 1.15

  Whither pray¦ing be in vain, if Gods pur∣pose be vn∣changeable.
• * 1.16

  Luke 11.
• * 1.17

  Dial lib. 1. Ang. de Ciuit. Dei. l. 5. c. 10.
• * 1.18

  A double error confuted.
• * 1.19

  The tale of Traiane.
• * 1.20

  Snners are not excused.
• * 1.21

  Iam. 1.13.
• * 1.22

  Ad ••rti••. fals. impos.
• * 1.23

  Hypognost. 6.
• * 1.24

  Huber. thes 292
• * 1.25

  An instance of 〈◊〉〈◊〉 aduer••••tie.
• * 1.26

  Psalm. 102.
• * 1.27

  Psalm. 144.
• * 1.28

  Predestination is 〈◊〉〈◊〉 ground of our com∣fort, and no cause of despe∣••ation.
• * 1.29

  •• Tim. 2.
• * 1.30

  Matth. ••3. Ioh. 10. Luke 10 & 11.
• * 1.31

  Ioh. 6.
• * 1.32

  Praefat. ad Rom.
• * 1.33

  Luth. de ser. arb. cap. 144.
• * 1.34

  A••••de praed••st. sanct. cap. ••.
• * 1.35

  I am vncer∣taine of my e∣lection, which maketh me sad.
• * 1.36

  De praedest. sanct. cap. 9.