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. VIII. The same point is proued by testimonies of the sacred Scriptures.

BVt let vs come to more manifest proofes.* 1.1 Moses saith to the children of Israel: Thou art a holy people to the Lord thy God: the Lord thy God hath elected thee to be vnto him a peculiar people of all people, that are vpon the face of the earth. We heare the election of Israel, of the cause whereof he straightway addeth: Not because you were more then all people, did the Lord loue you, and chuse you, for you were fewer then any people: but because the Lord loued you, and would keepe the oth that he made to your fathers, he hath brought you out with a mightie hand. Behold the free purpose of God is the cause of this election. The same man,* 1.2 chap. 8. Beware least thou say in thy heart, my strength, and the power of my hand hath got me these riches, but remember the Lord thy God because he giueth thee power, that hee may confirme the couenant he sware to thy fathers.* 1.3 And chap. 9.4.5. Say not in thine heart, when the Lord hath cast out these nations before thee: for my righteousnesse, the Lord hath brought me in to possesse this land, and for the impietie of these nations the Lord hath thrust them out before thee: Not for thy righteousnesse and the vprightnes of thy heart, doest thou go in to possesse their land, albeit for the vnrighteousnesse of these nations the Lord thy God will expell them before thee: but that the Lord may confirme his word promised to thy fathers Abraham, Isaac, and Iacob. Neither is it sufficient with Moses to say, that the inheritance of that land was graunted to the people of Israel not for their merits, vnles he should adde; Know thou, that the Lord not for thy righteousnesse giueth thee that good land

to possesse for an inheritance, because thou art a people of a hard necke. Whereby he declared them vnworthie of euery good thing.

Behold therefore the most ancient doctrine of grace, and election according to grace, confirmed by the voice of the holy Ghost in the verie beginnings of the people of Israel. For clearely in one and the same place of Scripture doth the Pro∣phet shew the goodnes and seuerity of God, saying: Not for the righteousnes of this people, but through the grace onely of God taking pitie on them, is the inheritance of the Land giuen vnto them: but the nations are driuen out of the same Land for their vnrighteousnes. Yet because vnrighteousnes belongeth as well to the Israelites, as to the Cananites, and Amorites, it appeareth so much the more plainely, that God saw no good∣nes in them, why he should aduance that nation aboue all o∣ther nations.* 1.4 And Ezechiel excellently describeth, that the Lorde of meere mercie had a respect to that people from the beginning, as vnto a yong maide naked, defiled, and polluted in euery part. And how often I praie, did they tempt the Lord in the desert?* 1.5 how often did he saue them from his mercy, and his couenant sake? when did they not resist the holy Ghost? Therefore it is manifest, that God chose whom he would of meere grace.

[Obiection.] But there Moses speaketh of the temporall election of the Israelites, that they should be the people of God, and of tem∣porall benefites following that election, as were, their deliue∣rance out of Egipt, their bringing into the Land of Cana∣an, &c.

[Answere.] I answere: first, that that temporall election included also [ 1] the eternall:* 1.6 albeit not as touching the whole body of that people, yet as touching some in that body. For in the assem∣bly of them that be called, alwaies there bee some elect, that [ 2] shall haue giuen them eternall life. And specially of that peo∣ple doth the Apostle confirme it,* 1.7 Rom. 11. Secondly, from the deliuerance out of Egipt, and the bringing into the Land of Canaan, the consequence is good, as from the types vnto the thing signified, that God doth giue freely and of meere loue

redemption also from sin and eternall life, to whom hee will, and would from euerlasting.

[ 3] Thirdly here a generall reason is very strong;* 1.8 If these ex∣ternall things depended vpon no merites of the Israelites, but on the onelie purpose of God shewing mercie, much more on the same doth the electiō vnto the inheritance of the king∣dome of heauē depend. That place also in Ecclesiasticus 33. is not to be contemned, (although that book is not of like au∣thority with the canonicall Scriptures:* 1.9) As one day excelles another by the iudgement of the Lorde, so by his manifolde knowledge men are distinguished, and aduanced, or cast downe. Because as claie is in the hand of the potter, which he handleth at his pleasure, so men are in the hand of God their creator, to euery one of whom he rendreth as pleaseth him. As good is con∣trary to euil, and life to death so is the godly man opposite to the sinner, and be sinner to the godly. So in al the workes of the most highest thou maiest see, two things, whereof one is contrary to the other.

1. We are here admonished, that all men are equall and alike by nature and beginning: as by nature the dayes are a∣like: also the vessels are like one another, being made of the same claie, as touching their matter and originall. We also all of vs are of the same claie, or of one and the same lumpe: for we all do draw our beginning from the earth. Thereof came Adam, the first that was created, and of Adam we all. Neither haue all mortall men the same originall onely, but also the same condition of byrth; because all of vs are in sin borne of Adam, seeing he fell a waie from his first creation.

2. We are taught in the foresaid words, that whatsoeuer and what maner soeuer differences there be among mē, they come from God, who aduaunceth some, and abaseth others, blessing some, and cursing others.

3. There is no other cause of this difference alledged, but the disposition, will, wisedome, and iudgement of the most lightest: who seeing he is the creator of all things, he obtayn∣eth the chiefest and vncontroulable soueraignetie ouer all his

owne workes, much more than the potter, that maketh of the same claie, whatsoeuer pleaseth him.

I proceede vnto Paul, who as a learned scribe in the king∣dome of heauen bringeth out of his treasure new things and old to the confirmation of this doctrine. He in the 9. chapter to the Rom. willing to take away the offence arising of the vnbeliefe of the Iewes,* 1.10 wherewith in that age the minds of many mē were greatly tempted, as though Gods word either should fayle, and the promise be made frustrate, or else Iesus of Nazareth should not be the Sauiour promised of God, (for one of these twaine seemed to follow because the couenants, seruice of God, and promises belonged to the Israelites) at large sheweth, that the elect onely, to wit, the sonnes of the promise, and not of the flesh indifferently from among the Iewes and Gentils, are the true seed of Abraham, and the true Israelites, to whom the promised blessing and saluation in Christ do appertaine. And so the Apostle entreth into the am∣ple and profound doctrine of predestination: wherein, (that wee may speake of the matter now in hand, omitting other thing) he plainely teacheth, as touching the cause of predesti∣nation, that God considering that he is most free, electeth whome hee will of meere grace, and reprobateth whom hee will, in the iust, albeit secret counsell of his owne will.

* 1.111. He teacheth this by the example of Iacob and Esau, of whom the one was prefered before the other, by the meere fauour of God: because when as they were both equall in all things, being conceaued of one copulation, y^e children as yet vnborne, whē they had done neither good nor euill, an oracle was giuen vnto their mother Rebecca: The elder shall serue the yonger. Therefore election is not of workes, but of grace. And in vaine shall a man flee here, vnto the cauill of fore∣seeing of some good in Iacob: because Paul would remoue all difference from those two bretheren, that wee might throughly vnderstand them to bee alike in respect of them∣selues.

2. The Apostle expresselie bringeth backe the cause of the difference betweene Iacob and Esau, and by their exam∣ple

in generall between the elect & reprobates, vnto the pur∣pose and good pleasure of God, whereby surely hee elected, and reiected whom he would, and because he so would.* 1.12 For this purpose of God is according to his election.

3. The Apostle to make it more plaine addeth: Not of workes but of the caller. Which wordes some conster with that that goeth before, that it may be a description of election free and not of works; other referre them to the verbe follow∣ing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was said: which reading Augustine followeth ad Laur. cap. 98. whatsoeuer it be, it appeareth that election and vocation, which is the effect thereof is of grace, and ••ot of workes. And simply hee remooueth whatsoeuer respect of workes, so that without anie merites of good or euill workes, God loueth one and hateth the other. For if he would that the future either good workes of the one, or the euill workes of the other, which God foresaw, should be meant, he would not say, not of workes: but he would say of future workes, and thus hee would haue answered that question: as Augustine noteth Enchir. ad Laur. cap. 98. and ad Simplic. lib. 1. quaest. ••.

4. That prophetical speech tēdeth hereunto; Iacob I haue loued and Esau I haue hated. Therefore Gods election discer∣neth betweene the elect and reprobates. And that consisteth herein, saith Iohn, not that we loued him, but that he loued vs.* 1.13 Neither is this anie obstacle, that we knowe, that God loueth all his workes and hateth not anie thing that he hath made: because, as it is said also before, there be degrees of the loue of God: and because he willeth not to all men this benefit which is eternall life, therefore it is said, that he loueth some,* 1.14 and ha∣teth some.

5. The same thing appeareth by his preuention: Is there vnrighteousnes then with God? For this question should haue no place at all, vnles it were the Apostles meaning, that elec∣tion surely is not of anie workes done, or to be done, but of the alone good pleasure of God.* 1.15 For if anie man be elected or reprobated of God as he foresa••, that a man would vse well•• or ill his free wil, humaine reason it selfe wil confesse, that this

is most equall. But because it heareth where all things be a∣like, that yet God according to his owne will chooseth one, and refuseth another, and so to them that are equall, giueth vnequall things, from hence ariseth that raging of mans rea∣son, against the righteousnes of God.

6. Vnles it were thus, the Apostle answering the obiec∣tion alleaged, would not reiect it with indignation, saying, God forbid, but thus he would or might answer the question, that God destinating euery one to punishment or rewarde, according to his merits, at the least foreseene, cannot bee thought vniust. This had been a most plaine and easie defence of Gods iustice.

7. He vseth a farre other answere, whereby hee seemeth not so much to dissolue, as to binde fast and confirme the question, when he saith; He said to Moses, I will haue mercy, on whom I wil haue mercie, and I will haue compassion, on whom I will haue compassion. By which sentence we are taught, that God, (albeit in a generall speech he withdraweth his mercie from none) yet according to a certaine manner of mercie, he hath appoynted to haue mercie vpon some, and not vpon o∣thers, and that therefore, because it so pleaseth him: for so, when we would signifie a certaine free power, we are wont to say, I will doe, that I will doe.

8. From whence also the Apostle thus out of that oracle inferreth: Therefore it is not in him that runneth, nor in him that willeth, but in God that sheweth mercie. But if the be∣ginning of saluation were of ourselues, as they imagine, that auouch that election commeth of our good workes, or good will foreseene, then surely it were in him that willeth, and in him that runneth, contrarie to the Apostles saying. Neither is it any thing worth, that some Semipelagian may say, that grace helpeth, the will being weake, to accomplish that which is good, yet prone thereunto, and therefore it is saide, It is not in the willer, nor runner, but in God shewing mercie, as though it were saide: The onely will of man is not sufficient, if there be not also the mercie of God: for we answere with Augu∣stine,

if,* 1.16 because the onely will of man doth not accomplish saluation, it is well saide, It is not in man that willeth, but in God shewing mercie: euen on the other side, (if the mercie of God alone doth not accomplish it) it should be well said, It is not in God shewing mercie, but in man that willeth: which godly eares cannot abide. It remaineth then, that for this cause it is said, it is not in man that willeth and runneth,* 1.17 that the whole may bee giuen to God, who both prepareth mans good will that is to be holpen, and doth helpe it being prepa∣red. For as it is written: His mercie preuenteth vs, and his mercie followeth vs. It preuenteth vs being vnwilling, that we may be willing, it followeth vs being willing, that we may not will in vaine.

9. The Apostle concluding vpon both, that is, vpon mer∣cie and iudgement, saith:* 1.18 Therefore he hath mercie on whom he will, and whom he will he hardeneth. He hath mercy doubt∣les of his great goodnes, and he hardeneth through no vniu∣stice: because on whom there is no mercie shewed to him, there is no vniustice, but iudgement done. But why both, (mercy and iudgement I meane) doth deliuer, or not deliuer this man, rather than another, it is attributed to Gods will, which alone separateth such as shall be deliuered, from them that shall not be deliuered, seeing the common cause doth wrap all men in the lumpe of perdition.

10. It maketh for our cause, what the Apostle bringeth of the potter, and the diuersitie of vessels:* 1.19 for the potter not considering the deserte of the clay, at his owne pleasure one∣ly, of the same clay, formeth vessels of all sorts to honor and dishonor. Therefore much more, God is to be said to follow not the merits of men, but his owne will onely, in choosing and reprobating, and yet with the safetie of his iustice, where∣of hereafter. Notably saith the Wiseman:* 1.20 As clay is in the hand of the potter, which he handleth at his pleasure; so men be in the hand of God their creator, to euery one of whom he rendereth according to his owne iudgement or will. In like ma∣ner the Apostle: Hath not the potter power ouer the clay, to make of the same lumpe one vessell to honor, and another to dis∣honor?

And he annexeth concerning both vessels, of wrath and mercie: that those are made for destruction, these are pre∣pared of God for glorie. But if God, when he electeth or re∣iecteth should respect workes, that power were nothing, and any potter could doe more then God.

* 1.21And although in the contrarietie of the vessels of two sorts it be not in expresse words set downe, by whom the vessels of wrath are said to be made vnto destruction: yet the simili∣tude of the Apostle easily taketh away that doubt. For the potter of the same clay maketh at his pleasure vessels to ho∣nour and dishonour. Wherefore either this similitude of the potter will not aptly serue, or else we shall frankly confesse, that both vessels are prepared of God, and appointed to their vses,* 1.22 according to his purpose. Hereupon Augustine plaine∣ly saith: Are not the vessels of wrath vnder the deuill? but be∣cause they are vnder the deuill, doth any other make them, than he, that maketh the vessels of mercie, or els doeth he make them of some other,* 1.23 and not of the same lumpe. Neither yet doth God make vessels for the deuill, but for himselfe, as he that knoweth to vse them to his righteous and good workes, euen as hee him∣selfe vseth the deuil. The same man, Ad Simpl. lib. 1. q. 2. Of the number of the vngodly, whome God doeth not iustifie, hee maketh vessels to dishonour, neither doeth God hate in them that he himselfe made, in his creation or ordinance, to wit, as they are men, and as they are vessels: but yet in that he maketh them vessels of perdition, he maketh them to some vse, that the vessels which are made to honour, may profite by their ordained punishments.* 1.24 And in the same place addeth, that it is the work of the diuine ordinance, that of the conspersion of the vngodly are made vessels of perdition for to be a vessel of wrath, (as else∣where he expoundeth) is for a man to be for his sinnes appoin∣ted to punishment, who was created for the God of nature. Ther∣fore who may doubt that it pertaineth to Gods ordination?* 1.25 So Fulgentius sayth: Whereunto God predestinated the vessels of wrath, thereunto he made them, that is, saith he, to destruction and not to sinnes. Let those whom this speech offendeth, marke these things concerning the vessels of wrath prepared

of God for destruction. But therefore it offendeth them, be∣cause they vnderstand it amisse, as though it were concer∣ning sin it selfe and not as touching the punishment for sin. In which sense we also confesse that God doth not make ves∣sels of wrath but find them rather.

Notes

• * 1.1

  Deut. 7.6 7, 8. The onely grace of God, is the cause of Election.
• * 1.2

  Deut. 8.17.
• * 1.3

  Chap. 9.
• * 1.4

  Eze. 16.
• * 1.5

  Psalm. 95. 1. Cor. 10. Acts 7.
• * 1.6

  Temporall e∣lection inclu∣deth eternall.
• * 1.7

  From the type to the trueth, the conse∣quence is good.
• * 1.8

  If we cannot merite tempo∣rall things, much lesse e∣ternall.
• * 1.9

  Of this booke Aug. ad. Simpl. lib. 1. q.
• * 1.10

  The scope of the ninth chap∣ter to the Ro¦manes.
• * 1.11

  Iacob 8. Esau.
• * 1.12

  Rom. 9.11.
• * 1.13

  1. Ioh. 4.
• * 1.14

  Wisd 11.
• * 1.15

  Aug. ad ••aw•• cap. 38.
• * 1.16

  Enchir. ad Laur. cap. 32. & ad Simpl. lib. 1.
• * 1.17

  An excellent saying.
• * 1.18

  Aug. ad Laur. cap. 99.
• * 1.19

  The Potter.
• * 1.20

  Ecclesiastic. 33.
• * 1.21

  Vessels of wrath.
• * 1.22

  Lib. 2. de nupt▪ & concup. ad Vuler. cap 16.
• * 1.23

  The vessels of wrath are vnder the deuill, yet God made them for himselfe and he doeth vse them to good purpose.
• * 1.24

  What it is to be a vessel of wrath. Epistle 105.
• * 1.25

  Ad Mo••••num. Marke this whereunto ••e••se••s of wrath are made,