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.

OF THE REDEMP∣TION OF MANKIND BY CHRIST.

The first Booke.

CHAP. I. Wherein is shewed the summe and diuision of this doctrine.

THE mysterie of the Redemption of mankinde by the onely begotten Son of God our Lord Iesus Christ, the Apostles faithfullie and most sincerelie haue testified at large,* 1.1 first by liuely voyce, and then by writings both to the Iewes and Gentiles: to wit, that the eternall word,* 1.2 (which is the eternall Sonne of God) to confirme the promises made to the fathers, and that the Gentiles should glorifie God for his mercie, in the last daies, when the fulnes of time was come,* 1.3 took vpon him the true nature of man, of the Virgin Mary his mother, by the operation of the holy Ghost; and in the forme of a seruant,* 1.4 was obedient to his father vnto the death, euen the death of the Crosse, that by his precious blood,* 1.5 as of a Lambe vndefi∣led and without spot, he might redeeme vs from all iniquitie, and purifie vs a peculiar people vnto himself,* 1.6 zealous of good workes. The same Apostles haue also witnessed, that to the end we may be partakers of this redemption, a true faith in

Christ is required of vs, whereby as it were by a hand, we may apprehend him, and apply him with all his merits and bene∣fits vnto our selues.

This is the Catholike faith and confession, which the Apo∣stles taught, the Martyrs confirmed, and the faithfull as yet do keepe. For so the holie Apostle Paul describing this whole mysterie in few but cleere words saith:* 1.7 All haue sinned and are depriued of the glorie of God and are iustified freely by his grace thorow the redemption which is in Christ Iesu; whom God hath set forth to bee a reconciliation thorow faith in his blood, to declare his righteousnes by the forgiuenes of the sinnes past, that he might be iust, and a iustifier of him which is of the faith of Iesu. And the Author to the Hebrewes writeth on this maner:* 1.8 But Christ comming a high priest of good things to come, by his owne blood entred once into the holy place, and ob∣tained eternall redemption. For if the blood of buls and goates sanctifieth the vncleane to the purifying of the flesh; how much more shall the blood of Christ, who through the eternall spirit offered himselfe without spot to God, purge your consciences from dead works to serue the liuing God? Therefore he is the Mediatour of the New Testament, that through death which was for the redemption of the transgressions, which were vnder the former Testament, they which were called, might receiue the promise of eternall inheritance. Where, by the way is to be considered, that (by sins past) in the saying of the Apostle to the Romanes, are properly vnderstood the sinnes com∣mitted vnder the old Testament, which could not be purged with the blood of goates and calues, but the righteous did expect a better oblation,* 1.9 which should consecrate for euer those that are sanctified.* 1.10 Whereupon Peter also said: By the grace of our Lord Iesu Christ wee beleeue to be saued as well as our fathers.

But this whole place of redemption is large, and worthie of great cōsideration: to wit: 1. Whence, 2. By whom, 3. How, 4. When, 5. For what cause, 6. Whereto, and 7. Who are redee∣med. All these truly haue a profitable and necessarie consi∣deration, and bee euery where taught in the Scriptures. Of

these propounded questions the sixe former wee will brieflie touch: but the seuenth and last, for which cause chieflie wee vndertake this labour, wee will more fully and largely ex∣pound, as the Lord shall permit.

CHAP. II. Whence we are redeemed.

THerefore as touching this question: Whence we are re∣deemed, the holy Scriptures sufficiently teach vs,* 1.11 that the redemption, whereof we speake, is not temporall from some corporall bondage or tyrannie, such as the redemption was of Israel from Egypt, from the house of bondage, and the hand of Pharao by Moses: and after from the hand of the Canaanits, and Midianits, and other their enemies by Ge∣deon and other Iudges, and specially from the most grieuous 70. yeares captiuitie in Babylon, by Cyrus the king and Mo∣narch of Persia: but this redemption is spirituall and eternal, shadowed of old by those corporall deliuerances: to wit, from the power of darknes, and the slauerie of sinne & death,* 1.12 and of him who had the power of death, that is, the deuill. And these be the enemies and haters, whereof Zacharie the father of Iohn Baptist maketh mention in his song, greatly extolling this redemption: Blessed be the Lord God of Israel,* 1.13 for he hath visited and redeemed his people, and hath raised vp a horne of saluation for vs in the house of Dauid his seruant, as he spake by the mouth of his holy Prophets, that hee would saue vs from our enemies, and from the hand of all that hate vs: that being deliuered from the hand of our enemies, wee might serue him without feare in holinesse and righteousnesse before him all the daies of our life. And albeit this benefit of spirituall and eternall redemption is vsually contemned of carnall men, who sauour nothing but the things of the flesh, and to whom the slauerie of sinne and the world is so sweet, as Satan the God of this world hath blinded their minds: yet such is the greatnes, and so inestimable is the dignitie there∣of, that they who haue rightly tasted the redemptiō of Christ,

whereby libertie to captiues, saluation to them that perished, and life to the dead is repaired, do easily vnderstand that euen the riches, kingdomes, and pleasures of the whole world are to bee esteemed as nothing in comparison of it. For what doth it profit a man,* 1.14 if he gaine the whole world, and lose his owne soule? or what recompence shall a man giue for his soule?

CHAP. III. By whom this redemption came.

* 1.15BVt now the Redeemer, who hath deliuered vs from the slauerie of sinne, death, and the power of Satan, is none o∣ther, then the Mediatour of God and men, our Lord Iesus Christ, true God, and true man, like vnto vs in all things ex∣cept sinne. For there is one God, and one Mediatour also of God and men, the man Christ Iesus, who gaue himselfe a price of redemption for all, as the Apostle saith. And to the Romanes chap. 3.* 1.16 he teacheth that wee are iustified through the redemption wrought in Christ Iesu. And elsewhere the same Apostle affirmeth,* 1.17 that Christ is made vnto vs of God wisedome, righteousnes, sanctification, and redemption, that as it is written: He that reioyceth, let him reioyce in the Lord. Iohn, who from the breast of the Lord had receiued hidden mysteries,* 1.18 likewise testifieth: If any man sinne, wee haue an aduocate with God, Iesus Christ the righteous, and he is the propitiation for our sinnes: and not for ours onely, but also for the sinnes of the whole world. But euery where such te∣stimonies meete vs in the diuine Scriptures.* 1.19 For Iesus Christ is the foundation of the Scripture, of the Prophets and Apo∣stles: neither is there saluation in any other, nor any other name giuen vnder heauen among men, whereby wee must be saued. Whereupon their error is worthily to bee detested, who not contented with the onely and perfect redeemer Christ, seek part of their redemption and saluation elsewhere, in themselues, or in the Saints: where as yet the holiest men,

vnlesse the grace of Christ had saued and redeemed them, could neuer haue been able to satisfie, no not for themselues. Therfore also Iohn, (as Augustine well considered) said not:* 1.20 If any sinne, ye haue an aduocate: nor said: ye haue me, ye haue not Christ: but both named Christ, and not himselfe, and also said: we haue, and not, ye haue. He would rather put him∣selfe in the number of sinners, that he might haue Christ his aduocate, then put himselfe aduocate in Christs stead, and be found among the proud that be condemned. Brethren (saith he) we haue Iesus Christ the righteous an aduocate with the father, and he is the attonement of our sinnes. Hitherto Au∣gustine, tractatu primo in 1. Epist. Ioh.

CHAP. IIII. Of the maner of the redemption finished.

NOw the maner of our redemption by Christ,* 1.21 being a mysterie altogether and wonderfull, but wholly agree∣ing to the iustice and trueth of God, the Scripture setteth downe on this wise: to wit, that the eternall Sonne of God for vs and our saluation a based himselfe, taking the forme of a seruant, being made like vnto men, and found in shape as a man: and submitting himselfe became obedient vnto the death, euen the death of the crosse, that by his passion, and death and shedding of his most sacred blood, as by the onely propitiatorie sacrifice, he might redeeme our body and soule from eternall damnation, and purchase for vs the grace of God, righteousnes and eternall life. For this cause saith the A∣postle. 1. Cor. 6. Ye are not your owne,* 1.22 ye are bought with a price, be net the seruants of men. But with what price? S. Pe∣ter answereth: not with siluer and gold,* 1.23 or other transitorie things, (which nothing at all profit vs to the eternall redemp∣tion of our soules) but with the precious blood of Christ, as a lambe without spot, who did no sin, neither was any guile found in his mouth: and who bare our sinnes in his bodie on the tree:* 1.24 and suffered the iust for the vniust, that he might bring vs vn∣to

God, being dead in the flesh, but quickned in the spirit. Which opinion these sayings also confirme:* 1.25 He gaue himselfe for vs an oblation and sacrifice of a sweete sauour to God. In him we haue redemption through his blood,* 1.26 euen the remission of sinnes of his rich grace. He gaue himselfe for vs, to redeeme vs from all sinne, and to purge vs a peculiar people vnto himselfe, zea∣lous of good works.* 1.27 Also: By the eternall spirit he offered him∣selfe to God without fault, that wee being purged from dead workes, should serue the liuing God. And in the same chapter: Once in the end of the world hath he been made manifest by the sacrifice of himselfe to put away sinne.* 1.28 And many other things pertaining to this point, doth the Apostle in that place exactly debate: as, that he gathereth from the proprietie and nature of a Testament, that Christ must needes dye, because the death of the Testator is required, that the Testament may be ratified. And confirming the same from the rite of the old Testament, he addeth, that that was not dedicated with∣out blood, and that all things almost according to the Law were purified with blood: and that the paternes of heauenly things were purged with the blood of sacrifices: but the hea∣uenly things themselues required a better sacrifice and a better blood, namely the same, whereof Christ himselfe, pur∣posing forthwith to fulfill the New Testament, witnessed: This is my blood of the New Testament,* 1.29 which is shed for ma∣ny for remission of sinnes. Likewise his beloued disciple saith: The blood of the Sonne of GOD clenseth vs from all sinne.* 1.30 But now wee speake of the meanes of redemption accom∣plished in the first comming of Christ. For there is another to be performed in his second comming, whereof is spoken Luk. 21. Lift vp your heads, for your redemption draweth nigh. And Paul speaketh of the same, Rom. 8.23. and 1. Cor. 1.30. This shall be as the fulfilling and consummation of the former: for now wee are saued in hope, but not as yet in deede, as the Apostle writeth, Rom. 8.24.

CHAP. V. The answering or taking away of certaine Questions about the maner or meanes of redemption.

BVt there is a question in this place;* 1.31 what neede was there of the paiment of a price by the Sonne of God, that wee might be redeemed, who were the slaues of Satan? for it see∣meth more conuenient, that he, who is violently and vniustly detained of another, bee taken away from him by a superiour power, euen without any price. And the deuill had vniustly inuaded vs. I answere, this price was not paied to the deuill, but to God, who had power ouer vs to condemne vs, and had made vs subiect to the power of the deuill by his iust iudgement. For as touching the deuill, he vniustly possessed man: but man in the meane while was iustly made subiect as a slaue to Satan through his owne sinne, and the righteous iudgement of God. Therefore Christ satisfied God, and re∣conciled vs, offering himselfe vnto him by his eternall spirit,* 1.32 and so now the kingdome of Satan is necessarily destroyed, concerning vs that be reconciled to God, whom by our sins we had offended. Notwithstanding, Ambrose lib. 9. epist. 77. writeth that the price of our deliuerance by the blood of our Lord Iesu, was paied vnto him, to whom we were sold by our sinnes, that is, to the deuill. But that is a very hard saying. For whereas it was not lawfull to offer sacrifice, but vnto God a∣lone, how much more ought this peculiar sacrifice to be offe∣red to none, but to God alone, which the eternall high priest offered vpon the Altar of the crosse, by the sacrifice of his flesh and effusion of his blood, and which onely is the propi∣tiation for the sinnes of the world?

Further it is a question;* 1.33 from whence that dignitie of the passion and death of Christ ariseth, that it is a price sufficient for the redemption of mankind? There be many causes con∣curring to that effect.

I.* 1.34 The willing obedience of the Sonne to the death of the crosse, Phil. 2.8. for the passion of Christ had not been satis∣factorie,

vnlesse it had been voluntarie. Hereof the Apostle, Rom. 5. saith: As by the disobedience of one, many are made sinners: so by the obedience of one, many are made righteous. And he speaketh (as Theophilact well expoundeth) of the o∣bedience of Christs death: by which obedience, death being destroyed, wee are deliuered from the damnation of death. And for this cause, the Euangelists with one consent descri∣bing the historie of Christs passion, haue diligently noted ma∣ny circumstances, which declare that he suffered willingly. For hee was offered,* 1.35 because hee was willing, as Esay saith, chap. 53.

[ 2] II. The death and whole humiliation of Christ was not onely voluntarie,* 1.36 but also he suffered death when he was al∣together innocent, as a man who had committed no sinne, and in whose mouth there was found no guile. For such an high priest became vs,* 1.37 as was godly, innocent, vndefiled, se∣parated from sinners, who had no neede to offer first for his owne sinnes, and then for the sinnes of the people. Therefore because the iust suffered for the vniust,* 1.38 his blood, as of a lambe vndefiled and without spot, is worthily counted precious to worke our redemption: as it is in Peter 1. Epist. 1.

Augustine largely vrgeth this cause in his 13. booke of the Trinitie, chap. 14. He died (saith he) who alone was free from the debt of death. Therefore it was iust, that debters should be let goe free, beleeuing in him, who died without any debt. The same man, chap. 15. The blood of Christ, because it was his, who had no sinne, at all, was shed for the remission of our sinnes. And in the chapter following: The deuill held our sinnes, and for them worthily bound vs in death: he who had none of his owne, discharged them, and was by him vnworthily drawne vn∣to death. Also Pope Leo saith very cleerely: The band of death drawne together by the sinne of one, was loosed by the death of one, who alone owed nothing vnto death.

[ 3] * 1.39III. The third cause, which is greatest of all, the death of Christ was not a meere mans death, although innocent and iust: but it was his death, who is both true God and man in one and the same person. And this exceeding great dignitie

of this person, is the cause that this price of his blood & death, although it was temporall, (if the continuance of it be respe∣cted) yet it is of infinit force to saue them for euer, who come vnto God by it. Which the Author to the Hebrewes, chap. 9. teacheth, saying: If the blood of buls and goates and the ashes of a yong heifer, sprinkling the vncleane, do sanctifie to the pu∣ritie of the flesh: how much more doth the blood of Christ, who offered himselfe by the eternall spirit without blame to God, purge your consciences from dead workes, to serue the liuing God? And Acts chap. 20. Paul is witnesse: that God by his owne blood redeemed his Church. Not that the deitie hath flesh or blood, (for God is a spirit) but that person which suf∣fered death for vs, is both God and man: and so this blood is, and is truly called the blood of God, whose excellencie ther∣fore and dignitie is exceeding great.

To these this is annexed, that beside his power diuine,* 1.40 and [ 4] abundantly sufficient to deliuer, our commō Redeemer had also the full and perfect right of redemption, both because he is Lord of all, & also because he is neere vnto vs in blood. For by the right of Lordship, it is meete that the seruant bee redeemed of the master, and the subiect of his prince: and by the right of kindred the father doth well redeeme the sonne, one brother another, and one kinsman another. And hither may be referred, that which we reade, Leuit. 25.25. to be spe∣cially ordained touching the right of neerenes of kindred.

Thirdly also this hath been a question,* 1.41 as touching the meanes of redemption, whether the deliuerance of vs could not possibly haue been by some other meanes, then by the death of the Sonne of God? Wee answere with Augustine, lib. 13. de trinit. that another way was possible to God, vnto whose power all things are subiect: but this was the meetest way and most fit with God to heale our miserie. Or, as Tho∣mas, part. 3. quaest. 46. decideth this doubt, we do distinguish betweene possible or impossible simply, and that which is af∣ter a sort. To speake simply and absolutely, it was possible to God to deliuer man by another meanes, then by the death of Christ, because nothing is impossible with God. Luk. 1.37.

[ 1] But after a sort,* 1.42 or by supposition of Gods foreknowledge and fore appointment it was impossible, as y^e Lords words do plainly shew, Matth. 26. Father, if this cup cannot passe away, vnles I drinke of it, thy will be done. Whereupon Hilary saith: Therefore the cup cannot passe, vnles he drinke it, because we cannot be restored but by his passion, because of the decree of [ 2] Gods will. Moreouer, it is plaine that that way is most fit with God and meetest to cure our miserie,* 1.43 which God vsed through the passion of his Sonne. For it was a iust thing, that for the sinnes of mankinde, the iudgement of God should be satisfied thorow punishmēt, and that the same nature which [ 3] had sinned, should also giue a recompence for sin. Further, it was agreeable to the trueth and goodnes of God:* 1.44 to the trueth, because a threatning had gone before: What day so euer thou shalt eate of the tree of knowledge of good and euill, thou shalt die the death: and it was promised, and euer by continuall testimonies shewed, and by diuers ceremonies shadowed, that the sonne of God, borne of a woman, should dye for vs, and so should confirme the new couenant by his [ 4] blood.* 1.45 And to the goodnes of God it agreeth, because see∣ing man of himselfe could not satisfie for sinnes, God of his exceeding great mercie gaue vnto him a satisfier, euen his only begotten sonne. Whereupon it was said of Christ him∣self,* 1.46 Ioh. 3. So God loued the world, that he gaue his sonne, &c. And Paul: God doth set out his loue towards vs, that when we were as yet sinners, Christ died for vs. And truly this was a to∣ken of a farre more abounding mercie, that he did not spare his owne sonne for vs, then if he had remitted our sins with∣out satisfaction:* 1.47 so that wee may worthily now say with the same Apostle: God who is rich in mercie, because of his great loue, wherewith he hath loued vs, euen when we were dead tho∣row our offences, hath quickned vs together through Christ, by whose grace we are saued.

[ 5] * 1.48Besides, that way of deliuerance was most expedient for our saluation. For so we know by the greatest experiment of all, how much God loueth vs, and we are prouoked to loue God againe.

Then, an example is giuen vnto vs of obedience, loue, hu∣militie, [ 1] sufferings, and glorie, which when all miseries are o∣uercome, we doe expect, as Peter saith, 1. Epist. 2. Christ suffe∣red for vs, and left vs an example that wee should follow his [ 2] steps. Likewise Paul, Phil. 2.5. and 2. Cor. 8.9. and elsewhere,* 1.49 propounding the example of Christ, exhorteth vs to the du∣ties of loue and other vertues. Further, because we are redee∣med by the death of the Sonne of God,* 1.50 and washed from our [ 3] sinnes in his blood, a greater necessitie lieth vpon vs,* 1.51 that we should keepe our selues to God vndefiled in bodie and soule, as the Apostle saith: Ye are bought with a price, therefore glo∣rifie God in your bodie and spirit, which are Gods. And thus much of the meanes of redemption, a mysterie altogether wonderfull and vnspeakeable, which the Author of Medita∣tions in Augustine chapter 7. excellently setteth out in these words: O state of wonderfull reformation,* 1.52 and disposition of vnspeakeable mysterie: the vniust sinneth, and the iust is pu∣nished; the guiltie transgresseth, and the innocent is beaten; the vngodly offendeth, and the godly is condemned; what the euill deserued, the good doth endure; what the seruant hath done the master doth pay; what man doth commit, God doth suffer and abide. This is a heauenly medicine, O good Iesu, this is the preseruatiue of thy loue.

CHAP. VI. The vse of the former doctrine for the confutation of certaine errors.

BY the doctrine alreadie expounded,* 1.53 those men are confu∣ted which haue denied the trueth of mans substance in Christ, as Eutyches, Apollianaris, Manichaeus, Marcion, and other old Heretikes, and at this day certaine Anabaptists, who haue wallowed in the vngodly errors of old Heretikes. Pope Leo vrging these men saith: Let them speake, with what sa∣crifice they are reconciled, let them speake, with what blood they are redeemed: who is he that hath giuen himselfe an ob∣lation

to God,* 1.54 and a sacrifice of a sweete sauour? Furthermore by this same doctrine the Papists are refelled, who ioyne the sufferings of the Saints to the passions of Christ, and thereof haue confusedly made their fained treasure of pardons. Nei∣ther are they ashamed to boast of the superfluitie of merits, and humane satisfactions, that the Saints haue suffered more then they ought for their sinnes: and heaping one error vpon another, haue fained that this their superabundance pertai∣neth not only to the quick, but also to the dead in purgatorie. This is a meere mockerie of Satan, and a prophanation of the blood of Christ, as Pope Leo notably sheweth in the forena∣med Epistles against the Papists of these times: whose words are these:* 1.55 Albeit (saith he) the death of many Saints hath been precious in the sight of God, yet the slaying of no guiltles per∣son hath been the propitiation of the world. The righteous haue receiued, they haue not giuen crownes: and from the fortitude of the faithfull examples of patience haue sprong and not gifts of righteousnes. For there were peculiar deaths in euery one: neither hath any man by his end paied the debt of another, see∣ing among the sonnes of men there hath been one alone our Lord Iesus Christ, in whom all are crucified, all are dead, all are buried, and all are also raised vp againe. And before Leo, Pope Gaius of the countrie of Dalmatia being in that Sea a∣bout the yeare of our Lord 284. wrote the same thing ele∣gantly vnto Bishop Felix, the doctrine of which ancient Bi∣shops I would to God the Romane Church had kept inuio∣lablie.

* 1.56Vpon the same point Augustine writeth in his 84. treatise vpon Iohn: Albeit we brethren die one for another, yet the blood of no martyr is shed for the remission of sinnes, which Christ did for vs, and bestowed it not vpon vs, that wee should imitate it, but that we should be thankefull for it. The trifling Pardoners, or more truly sacrilegious deceiuers, obiect the words of the Apostle to the Colossians:* 1.57 I reioyce in those things which I suffer for you, and I fulfill the rest of the affli∣ctions of Christ in my flesh for his bodie, which is the Church. But the true sense of that place they might haue learned euen

of Aquinas, who part. 3. of his Summae quaest. 48. artic. penult. disputing, that only Christ is our redemption, obiecteth this place, and thus expoundeth it: The sufferings of the Saints profit the Church, not by way of redemption, but by way of ex∣ample and exhortation: according to that, 2. Cor. 1. Whether we be afflicted, it is for your exhortation and saluation. Which is very well, sauing that for exhortation a man may better translate the Greeke word, Consolation.* 1.58 And in that the affli∣ctions of the Saints are called the rest of the afflictiōs of Christ, he doth not meane, that the passion of Christ was vnperfect, (farre off be such blasphemie) but therefore that is spoken, because Christ suffereth daily as yet in his members, but to a farre diuerse end and after another maner. But those men are not ashamed (such is their wickednesse) to bragge of the su∣perabundance, as I said, of humane merits and satisfactions,* 1.59 which redoundeth to the quicke and dead. What? doth not the Scripture plainly testifie, that the things which wee suffer in this present life, are not equall to the glorie that shall bee shewed in the sonnes of God? What, that none can redeeme his brother, nor giue the price of his raunsome to God. For the redemption of the soule is precious,* 1.60 as the Psalmist sing∣eth. Vpon which place Basil in his gloses noteth,* 1.61 that the whole world is not the price of a soule. And tom. 1. vpon the same Psalme, saith: Man hath no abilitie at all to offer a re∣conciliation to God for a sinner, because he himselfe is guiltie of sinne. For all haue sinned and are depriued of the glorie of God; and are iustified freely by the redemption which is in Christ Iesu. Therefore no man can giue his owne appeasement, and the price of his soule to God; neither ought to seeke his brother to redeeme him, but one, who surpasseth our nature, that is, not man only, but the man God, Iesus Christ, who alone is able to giue himselfe to be a reconciliation to God for vs all. These things he.

Therefore all men must hope in him alone,* 1.62 who onely is the Mediatour of God and man, the redemption, propitia∣tion, and saluation of all men. Let our heart say vnto him: I will loue thee O Lord my strength, my rocke, my tower, my de∣liuerer,

my shield, and the horne of my saluation. I will trust in thee, and I shall neuer be ashamed. Hauing an high priest (saith the Apostle to the Hebrewes) which is mercifull,* 1.63 and faithfull in things concerning God, to make reconciliation for the sinnes of the people, euen Iesus the sonne of God, let vs goe with confi∣dence to the throne of grace, that we may obtaine mercie. Let vs goe in a true heart and certaine perswasion of faith,* 1.64 hauing libertie to enter into the Sanctuarie, by the blood of Iesu by the new and liuing way which he hath prepared for vs, through the vaile, that is, his flesh. There is no cause, there is no cause I say, why we should doubt to goe by him vnto God. If wee haue committed grieuous things, we haue found a worthie Phisition, wee receiue the soueraigne medicine of his grace. And not that onely, but also we trust, that he which hath not spared his owne sonne,* 1.65 but giuen him for vs all, will also with him bestow vpon vs all things.

CHAP. VII. Of the time of the Redemption purchased.

IT followeth, that we consider diligently of the time also of this redemption purchased for vs by Christ. And it is mani∣fest by the historie of the Gospell, that our Lord and Redee∣mer, our King and high Priest Iesus Christ came into the world,* 1.66 made of the seede of Dauid after the flesh, in the 42. yeare of the raigne of Octauius Augustus, which was the yeare of the world 3963. after Funccius supputation. Yet I am not ignorant, that others disagree from that account, cer∣taine of the olde Latines and Greekes ascending vp to the 5000. yeare, but by a plaine error in account, which riseth from the difference betweene the Hebrew copies and the Greeke Septuaginte. But to proceede in my purpose, the Lord from the time of his comming and appearing in the flesh, sustained all his whole life both in bodie and soule, the wrath of God against the sinne of all mankinde: but speci∣ally in his end,* 1.67 when he bare our sinnes in his bodie vpon the

tree,* 1.68 and tooke out of the way the hand-writing of death that was against vs, nailing it on the crosse. And it is recorded, that this was done in the 34. yere of the incarnation of Christ,* 1.69 and in the 18. of the raigne of Tiberius Caesar. Yet Epipha∣nius contra Alogos haeres. 51. will haue all the yeres of Christs presence in the flesh from his birth to his passion, (which he writeth was done the day before the 13. of the Calends of Aprill) to be only 32. and 74. daies, differing one yeare from the former opinion. And the same man diligently refuteth the naughtie supputation of others, who misunderstanding that prophesie of Esai, chap. 61: that I may preach the accep∣table yeare of the Lord, thought, that the Lord, after he had fi∣nished only one yeares ministerie after his baptisme by Iohn, suffered death in the full thirtith yeare of his age. In which opinion was Seuerus Sulpitius, who noteth that our Lord was crucified when the two twinnes Fusius and Rebellius were Consuls. And their Consulship fell in the 31. yeare of Christ, as Epiphanius witnesteth.

But now to omit the curious searching out of these things, least any should marueile, that Christ after so many thousand yeares, should bee made manifest at the length vnder Tibe∣rius, as it were in the euening of the world,* 1.70 and (as the Scrip∣ture speaketh) in the end of the world to abolish sinne by the offering of himselfe: wee must thinke, that it happened not so by chance or fortune, but by the eternall counsell and prouidence of God,* 1.71 which (as the Wiseman saith) reacheth mightily from one ende to another, and disposeth all things pleasantly, and ordereth all things in number, weight and measure. Hereupon saith Peter,* 1.72 that the Lambe (by whose precious blood we are redeemed) was made manifest in the last times for our sakes, being foreordained before the foun∣dations of the world were layd. And by the witnes of Paul, Gal. 4. God sent his sonne made of a woman, after the fulnes of time was come. And he meaneth the time of the incarna∣tion of the Sonne, and of our redemption by him, which was before appointed of his heauenly father, which thing the si∣militude vsed in that place doth declare. For he had said that

the heire being an infant is vnder tutors vnto the time ap∣pointed of the father. So, Ephes. 1. he mentioneth the fulnes of times, for the restoring of all things by Christ.

And that we may more certainly vnderstand, that this time of the restoring of all things was by God from all eternitie appointed, the same was by diuine inspiration plainly fore∣told by the mouth of the holie Prophets,* 1.73 who (as Peter tea∣cheth) foretold of the grace that should come to vs, search∣ing when, and at what instant, that foreshewing spirit of Christ that was in them, should declare the passions that should happen to Christ, and the glorie that should follow. Vnto whom it was reueiled, that not to themselues but vnto vs they should minister those things. We haue examples in the prophesie of Iacob, Gen. 49. and of the 70. weekes in Da∣niel, chap. 9. And euery where the Prophets, when they fore∣tell of the kingdome of Christ, haue made mention of the last daies.

* 1.74But some man may aske, why in the old age, and almost end of the world hath God sent his sonne to be a Redeemer, and not rather straightwaies after the fall of mankinde? Al∣though it be not our part, curiously to enquire into the coun∣sell of GOD, and it is sufficient to answere curious wits, as Christ answered his disciples, It is not for you to know the time or seasons, which the father hath put in his owne power: yet there are reasons of some account alleadged by learned men,* 1.75 of the redemption or sending of the Sonne of God so long deferred.

[ 1] First it was expedient, that the greatnes of mans disease and corruption should more and more be felt,* 1.76 and made ma∣nifest, not by the examples of one age onely, but of many. Therefore God left man first in the state of nature, that hee might know the strength or infirmitie rather of his nature: after, when it decaied, he receiued the Law, which being gi∣uen, the disease increased, through the fault not of the Law, but of nature: that so his weakenes being knowne, he might crie vnto the Phisition, and seeke for the helpe of grace.

[ 2] Secondly, the Law and the Prophets, the figures and legall

shadowes, and promises of Christ to come, ought to haue their course also: and the greater the Iudge or Lord is, that was to come, the longer rew of cryers or heralds ought to go before, as the glosse saith vpon that to the Galathians, chap. 4. When the fulnes of time came.

Thirdly, it is agreeable to order, that that which is vnper∣fect [ 3] and naturall, should be first, and then that which is spiri∣tuall, 1. Cor. 15. Therefore the states of nature and of the law, as being more vnperfect, haue well gone before the state of grace, and that by a iust distance of time.

Fourthly, that way the godly were exercised in faith, and [ 4] in the expectation of the redemption to come, which when they had beheld a farre off through faith, they dyed, not ob∣taining the promises, as farre foorth as the exhibiting of the Messiah did not fall out in their times. Hereupon the author to the Hebrewes setteth out their faith and long sufferance with notable praises, and propoundeth them vnto vs for imi∣tation. Heb. 11. and 7. vers. 12.

Augustine disputing against Porphyrie of the time of Chri∣stian religion, in his booke de sex paganorum quaestionibus, writeth: that Christ did then come, when he knew that men would beleeue. But the enemies of grace wresting this speech,* 1.77 caused Augustine to correct it, partly by interpretation, part∣ly by calling it in againe.

CHAP. VIII. The question of the redemption of the old fathers is handled, and a double opinion about the same is confuted.

BVt hereupon another question ariseth concerning the fa∣thers, who dyed before the birth of Christ, whether re∣demption appertained also to them?* 1.78 The Marcionites and their like, to wit, the Manichees of old time denied it, who held, that no man was saued before the 15. yeare of Tiberius, as Epiphanius reporteth.* 1.79 Whom that most filthie Seruetus followed, and many other of the sect of the Anabaptists, who

foolishly say,* 1.80 that the Israelites no otherwise thē as a heard of swine, were satted of the Lord in the land of Canaan, with∣out any hope of heauenly immortalitie. But this monstrous error is easily refuted by many places of the Scripture, from which wee will onely choose a few. Certainly the author to the Hebrewes tieth together a long rew of the olde fathers,* 1.81 who pleased God before Christ was exhibited to the world, and were made heires of that righteousnes which is of faith.* 1.82 What meaneth that forme of the couenant: I will be thy God, and the God of thy seede?* 1.83 and that which was said: I am the God of Abraham, God of Isaac, and the God of Iacob? do they not shew that they were partakers of grace, whereof Christ is the onely foundation? Whereto also tendeth that notable saying of the Lord, Ioh. 8. Abraham desired to see my daie, and he saw it, and reioyced. Neither is any kingdome promi∣sed vnto vs in the Gospell, then that wherein wee should sit with Abraham,* 1.84 Isaac and Iacob, and all the elect of God that come from East and West. But those fathers dyed before the comming of Christ in the flesh. What then? They had in the meane while the promise of Christ to come, the ground of their hope and confidence. Neither doth the force of the death of Christ extend it selfe vnto our times only, but to the fathers also, euen from the beginning of the world. For Iesus Christ yesterday,* 1.85 to day, and for euer is the same, as the Apostle saith, Heb. 13.8. Hee meaneth that Christ was not onely in times past; as touching his diuinitie, as it is said of him else∣where: Before Abraham was, I am: but such as he is now, such was he of olde, and now is, and shall remaine for euer, mercifully to saue and defend his owne. In which sense also the place, Apoc. 13.8. is truly read, of the lambe slaine before the foundations of the world were laid, to wit, as touching the counsell of God and the perpetuall vertue of this sacri∣fice:* 1.86 as also among the old writers Ambrose taketh that say∣ing vpon the 5. to the Romanes. Yet I denie not but the Greeke text in that place may thus also be construed: Whose names are not writtē from before the foundations of the world, &c. because of the very like place, Apoc. 17.8. We conclude

therefore with Augustine,* 1.87 that the same faith healed the righ∣teous of olde time, which healeth vs, euen the faith of Iesu Christ the Mediatour of God and men, the faith of his blood, the faith of his crosse. And in another place he saith:* 1.88 The on∣ly grace of the Sauiour destroyeth the kingdome of death in e∣uery one, which grace wrought also in the old Saints, whosoe∣uer, before Christs comming in the flesh, leaned vpon his hel∣ping grace, and not vpon the letter of the law, which comman∣deth onely, and helpeth nothing.

Yet here is not to be omitted,* 1.89 that many doe so extend the benefit of redemption vnto the old righteous men, that they notwithstanding denie that any one entered into the king∣dome of heauen before the death of Christ, whereby they vnderstand, that the gate of heauen was at the length ope∣ned. And if a man aske; whither then were the soules of the godly in old time receiued? they answere: into Hell, that is forsooth Limbus patrum. Hereupon the booke de Ecclesia∣sticis dogmat. which is fathered vpon Augustine, chap. 78. and 79. defineth thus: Before the passion of the Lord all the soules of the Saints were kept in hell vnder the debt of Adams transgression, vntill through the vndeserued death of the Lord they were deliuered from that seruile condition: but after his ascension into heauen, all the soules of the Saints departing out of the bodie, goe vnto Christ, as the soules of sinners vnto hell. And Hierome vpon Ecclesiast. chap. 3. writeth: that before the comming of Christ all went to hell to bee held in darknes: and heauenly things were shut vp, vntil Christ with the theefe vnlocked the dores of Paradise. Basill also mentioneth this opinion vpon the 48. Psalme, and many other of the old wri∣ters. And this is almost the common opinion of the Schoole∣men, who adde this declaration, that the holy fathers suffered in hell no punishment of sense, but only punishment of losse, to wit, exclusion from the life of glorie. And the cause of this detaining of the fathers in hell, they make to bee the guil∣tines of all mans nature through originall sinne, which none of the Saints faith or righteousnesse was able to re∣moue, but it should bee remoued at length by the price of

the blood of Christ. Thomas part. 3. quaest. 42. artic. 5.

But this deuise of Limbus patrum, though it hath manie founders, yet it is nothing but a fained thing. For there is but one way to loose vs from the guiltines of euery sinne, as well actuall as originall:* 1.90 because the blood of Christ doth wash vs from all sin, saith S. Iohn. Not then from originall only: as Paul also generally speaketh to Titus:* 1.91 He gaue himselfe to redeeme vs from all sinne or iniquitie. Neither doth Thomas denie it in the place before cited,* 1.92 which is to be noted against the horrible blasphemie of Catharinus, and such like Papists, who affirme that the passion of Christ doth purge onely ori∣ginall sinne, and those actuall sinnes which are committed of a man before Baptisme: but all other sinnes which follow, are not now to be purged by that sacrifice, but by the Masse. Certainly Thomas writeth flatly: that by the passion of Christ we are deliuered, not onely from the common sinne of all mans nature, both as touching the offence, and also the guiltines of the offence, he paying a price for vs: but also from the proper sinnes of euery one of vs, who communicate with his passion through faith, charitie and the sacrament of faith.

* 1.93But the holy fathers (as the same Thomas confesseth) in old time while they liued, were freed from the guiltines of the pu∣nishment of actuall sinnes through faith in Christ. Therefore by the same faith they were also freed from the guiltines of the punishment of originall sinne of necessitie: or els if they [ 1] were detained in hell, being excluded from glorie, and suffe∣red the punishment of losse (as they speake) for originall sin, it must be alike confessed also that they were punished with the paine of sense for their actuall sinnes.

[ 2] Further: Who reueiled vnto them that originall sinne in hell is punished only with the paine of losse, and not of sense, that is to say, with the exclusion onely from the life of glorie without feeling of any sorrow?

[ 3] Beside this, we reade Luk. 16. that poore Lazarus was ca∣ried by Angels into Abrahās bosome, where he had ioy, and that the rich man in hell lifting vp his eyes saw Lazarus a farre off: and also that Abraham said: Betweene vs and you there

is a great gulfe firmely set. It is absurd, as Augustine noteth, ad Euod. Epist. 99. that only two, Abraham and Lazarus were then in that memorable bosome of rest. If (saith he) there were more then two there, who dare say, that the Patriarches and Prophets were not there? From hence thus I reason: The Patriarches and Prophets and the rest that were righte∣ous in old time, were receiued into Abrahams bosome: ther∣fore not into hell. The consequence is proued, because hell in the Scripture is no where taken in good part. But that bo∣some of Abraham is vsed in good part, as the habitation of a memorable and certaine secret rest. Therefore we must not beleeue that that bosome was some part of hell. This reason is wholly Augustines vnto Euodius. And the same he pro∣ueth by the words of our highest teacher saying, that Abra∣ham said: Between vs and you there is set a great gulfe: wher∣of sufficiently appeareth (saith Augustine) that the bosome of so great felicitie, is not any part or member as it were of hell.

He addeth also this proofe: If the Scripture (saith he) had [ 4] said, that Christ being dead came into that bosome of Abra∣ham, not naming hell and the sorowes thereof, no man durst haue affirmed that therefore he descended into hell.

Now let the reader consider,* 1.94 whether these reasons drawne by Augustine out of the Scripture, deserue more credite then the trifling words of the Schoolmen, who haue deuised foure hels, that is, the hell of the damned, Purgatorie, and the two Limboes, one for Infants, the other where the holie fathers were before Christ: which last they make a part of hell con∣trary to the reasons brought out of Augustine.

Hereunto may bee added, that a man may see the deuisers [ 5] of Limbus patrum to be much troubled in assigning the deli∣uerance of the godly soules out of that prison. For sometime they attribute it to the passion of Christ, whereby he loosed the guiltines of the punishment of originall sinne, wherein the fathers (as they thinke) were detained in hell, and opened the gate of the kingdome of heauen. Sometime they teach that it was needful for the soule of Christ to descend into the

hell of the fathers, that it might absolue there all the Saints, who were bound with originall sinne, where they almost make Christs descension penall vnto him, as Aquinas part. 3. quaest. 52. art. 1. teacheth, that it was meete for Christ to des∣cend into hell, because he came to beare our punishment, and that was (saith he) not onely the death of the bodie,* 1.95 but also descension in hell. Sometime againe they decree ma∣sterlike, that, albeit those soules were made blessed in Christs descension, and so heauen was straightway set open vnto thē, as touching the reward of blisse: yet it was not open as tou∣ching the place, till Christ ascending into heauen, took them together with him.

But why dissent they from the old writers, whose opinion they would seeme to follow? for Hierome (as wee cited) would haue heauen onely shut vp,* 1.96 till Christ with the theefe vnlocked the gates of paradise. Further, if they would seeme very skilfull in heauenly secrets, let them shew vs, where then did the soules of the Saints abide all that space of 40. daies betweene the resurrection and ascension of the Lord? For being loosed from the band of original sinne, wherewith they were tied in hell, they could not bee detained there any lon∣ger, but with their iniurie, and the iniurie of Christs blood, through whom libertie to enter into the Sanctuarie was ob∣tained, and yet (as they wil haue it) they were not in heauen. Where then wandred they? The same may bee obiected of the soules of the godly, as many as slept in the said space of 40. dayes.

CHAP. IX. Of the impulsiue cause of mans redemption.

BVt to speake of other things, this also commeth to be con∣sidered, for what cause the Sonne of God our Lord Iesus Christ tooke vpon him the redemption of man? But the que∣stion now is not of the finall cause, whereof wee will speake something in the next chapter, but of the impulsiue cause, as

they call it, that is to say: what moued him, that he being the workman and Lord, would for his works sake,* 1.97 taking vpon him the nature of it, humble himselfe vnto the most base and shamefull death of the crosse for vs and our saluation? The answere is readie and plaine, that it was done of our Sauiour to shew his loue towards vs, and his willing obedience to∣wards his father.

Of the loue of the Sonne towards vs in the whole worke of his humiliation, Paul speaketh both elsewhere,* 1.98 and also to the Phil. 2. where he exhorteth to the loue of our neighbour, that no man should seeke his owne, but the things of others, and confirmeth his exhortation by the example of Christ, commanding, that the same affection be in vs, which was in Christ Iesu, who when hee was in the forme of God, abased himselfe for our sake, of his meere loue towards vs, as the A∣postle there exhorteth vs to follow him.* 1.99 And of his obedi∣ence towards his father, Christ himselfe witnesseth, Ioh. 5. I seeke not my will, but his that sent me, euen the fathers. And more cleerely, chap. 6. I came downe from heauen, to doe not my will, but the fathers will who sent me, that whatsoeuer hee hath giuen me, I should lose none, but should raise it vp at the last day.

And that it pleased the father to saue vs by the offering vp of his Sonne, it commeth wholly from his diuine fauour,* 1.100 loue and goodnesse towards mankinde, as the Lord witnesseth, Ioh. 3. So God loued the world, that he gaue his Sonne. Where∣vpon Paul also saith, Rom. 5. God setteth out his loue towards vs, that when we were sinners, Christ died for vs. And Ephes. 2. God who is rich in mercie, of his great loue, wherewith he loued vs, euen when wee were dead in sinnes, quickened vs through Christ. And most cleerely of all to Titus chap. 3. The goodnes and loue of God our Sauiour towards men appeared, and saued vs, not by the righteous workes which wee had done, but by his mercie. The sayings of the Prophets consent hereto:* 1.101 In a mo∣ment of my wrath I haue hid for a while my face from thee: in euerlasting mercie I haue compassion on thee, saith the Lord thy Redeemer. I, euen I am he,* 1.102 who doth blot out thine offences

for mine owne sake, and I will not remember thy sins. He saith, for mine owne sake: that is, not for your sake, but for my holie name, as it is expounded Ezech. 36. Neither doth that tend to any other end, which Esay. chap. 9. prophesying of the in∣carnation of the Sunne, and of the redemption of the Church by him from the yoke of sinne and death, concludeth the whole matter with this notable sentence in the ende: The zeale of the Lord of hostes shall bring this thing to passe: as if he should say; I foretell of great things, but they be true, and the almightie father enflamed with eternall loue, and min∣ding to saue them, to whom he hath promised the kingdome of heauen,* 1.103 will bring this thing to passe. See also what Mo∣ses Deuter. 7. speaketh of the cause of the redemption of the people of Israel from Egypt, which was a type of this eter∣nall deliuerance.

* 1.104Further, the vse of this consideration is, that wee should humble our selues vnfainedly before God, and that hee that reioyceth, should reioyce in the Lord, and not in his workes or own worthines. For the opposition of the mercie of God, and of the righteousnes of workes, is to be obserued and vr∣ged alway in the matter or cause of saluation: as Paul did oppose these things:* 1.105 Not by the workes of righteousnes which we had done, but by his mercie he saued vs. And the same An∣tithesis is repeated, 2. Tim. 1. vers. 9. and Dan. 9. vers. 18.

* 1.106The second vse is, that wee also pondring in our minde the deeper sea (as Damascene speaketh) of Gods loue towards vs,* 1.107 should loue God againe, and that not in word nor tongue onely, but in deede and trueth, as he hath loued vs, and giuen his life for vs, 1. Ioh. 3. And chap. 4. ioyning both vses together in excellent words, thus he writeth: Hereby the loue of God is made manifest vnto vs, that he sent his owne Sonne into the world, that wee might liue thorow him. In this is loue, not that we loued him, but that he loued vs, and sent his Sonne to be the propitiation for our sinnes. And straightway addeth: Beloued, if God so loued vs, wee ought also to loue one another. And a little before the end: We loue him, because he loued vs first. If any man shall say, I loue God, & hateth his brother, he is a lyar.

But seeing by the death of Christ we are reconciled vnto God, as saith the Apostle, Ephes. 2.* 1.108 He hath reconciled vs to God thorow his crosse, slaying enemitie by it:* 1.109 it seemeth to dis∣agree with that we haue said: that through the loue of God he was deliuered to death for vs. For if we were before loued of God, to what end is reconciliation? If any say, reconcilia∣tion was needfull in respect of vs, that we might cease to bee at enemitie with God, and among our selues, the Iewes with the Gentiles, and Gentiles with Iewes:* 1.110 he neither saith no∣thing, nor speaketh all, by the witnesse of Paul. For first of all, it was the part of the reconciler to pacifie the wrath of God against vs for sinnes, and to make him fauourable and gra∣tious vnto vs. How then can it stand, that God preuented this reconciliation of his free fauour and loue, in giuing his sonne vnto vs? The reason is thus made:

• The same thing is not the cause and the effect.
• But the loue of God is the effect of reconciliation.
• Therefore it is not the cause of it.

[Answere.] But the maior is true in respect of one and the same thing. But the loue of God is the effect of reconciliation, not sim∣ply, as though then at the length he began to loue vs, but re∣spectiuely, as farre forth as reconciliation by the blood of his sonne remoueth sinne, whereby wee were made enemies of God and children of his wrath: according to that saying, Sap. 14. The wicked and his wickednesse are alike hated of God. And Psal. 5. Thou hast hated all that worke iniquitie. And Esay crieth:* 1.111 Our iniquities haue made a separation betweene our God and vs, and our sinnes are the cause that he hideth away his face from vs, and heareth vs not. This whole matter Au∣gustine notably expoundeth in his 110. treatise vpon Iohn: After a wonderfull and diuine maner (saith he) God loued vs,* 1.112 when he did hate vs. For he hated vs, as we were such as he had not made vs, that is for sinnes: And because (saith he) our ini∣quitie had not altogether destroyed his worke, he knew in euery one of vs, both to hate what we had done, and also to loue what he himselfe had made: and this may be vnderstood in all men according to the saying:* 1.113 Thou hast hated nothing that thou

hast made. For in that which he hateth, there is somewhat also that he loueth. For he hateth and misliketh the fault, which swarueth from the patterne as it were of his workma••ship, yet he loueth that which is his owne, euen in such as are corrupted.

Furthermore, seeing hee hateth nothing of those things which he hath made, peculiarly (as Augustine there teacheth) he loueth the members of his onely sonne.* 1.114 For how (saith he) should he not loue the members of his sonne, who loueth his sonne? for there is no other cause of louing his members, but because he loueth him. Therefore he loueth vs because we are his mēbers whom he loueth: and that we might be this thing, for this cause he loued vs, before wee were. For he began not to loue vs, since we were reconciled to him by the blood of his son: but before the world was made he loued vs, that with his onely begotten we might also be his sonnes, before we were any thing at all. Therefore that we are reconciled to God by the death of his son, let it not so be receiued, nor so be vnderstood, as though therefore the sonne hath reconciled vs, that now he might be∣gin to loue whom hee had hated, as one enemie is reconciled to another: but wee are reconciled to him that already loueth vs, with whom for sinnes wee were at enemitie: and yet it is most truly said vnto him, Thou hast hated all that worke ini∣quitie.* 1.115 Hitherto Augustine. The summe of all is, that see∣ing GOD hath loued vs as his worke, but especiallie as the members of his Sonne before the foundations of the world were laid, he of his meere and free loue being moued, gaue vs his Sonne, that being redeemed by his grace from sinne, (whereby wee were put away from the presence and fruition of God) we might bee made heires of eternall life. Bernard, Serm. 20. of the 9. verse of the Psalme, He that dwel∣leth, &c. very well saith: Christ according to the time died for the wicked: but in respect of predestination he died for his brethren and friends.

CHAP. X. Of the finall cause of redemption.

THere followeth that question, whereunto are we redee∣med? wherein the question now is concerning the end of our redemption. And the end is two-fold: to wit,* 1.116 the glorie of God, and our saluation. The former end the Apostle extol∣leth, Ephes. 1. where hee saith:* 1.117 that God hath chosen vs in Christ, before the foundations of the world were laid, & hath foreordained to adopt vs for his sonnes through the same Ie∣sus Christ in himselfe, according to the good pleasure of his owne will, to the praise of his glorious grace, whereby he hath made vs acceptable in that his beloued, in whom wee haue redemption through his blood, euen the forgiuenes of sins. In which words he not only teacheth, that y^e end of the eternall and free election of God, is the praise of his glorious and rich grace: but also sheweth, that the redemption of vs by Christ is subordinate vnto the same end.* 1.118 For God hath made all things for himselfe, euen the wicked against the euill day: that both the benefit of their healing who are deliuered, and also the iudgement of damnation in the deserued punishment of such as perish, should further his glorie.

Wherefore wee are here warned,* 1.119 that with Paul wee giue thankes without ceasing vnto the father, who hath made vs meete to be partakers of the portion of the Saints in light, and hath deliuered vs from the power of darknes, and hath trans∣lated vs into the kingdome of his beloued sonne, in whom wee haue redemption through his blood, &c.* 1.120 As Peter also admonisheth vs of our dutie in this point, that wee should preach the vertues of him, who hath called vs out of darknes into his marueilous light. It is well knowne what Moses, and the children of Israel did, when the sea yeelded a readie pas∣sage for all his people to goe through: how being protected by Gods hand, and beholding that wonderfull redemption,* 1.121 they leaped like lambes, and sung his praise: Thou O Lord art

our deliuerer, thou art our strength. But what speake I of the old people and of the old song? we haue a new song, the song of the Lambe, let vs, standing vpon the glassie sea of this world, and hauing the harps of God, sing it vncessantly with the vniuersall Church;* 1.122 to him that sitteth vpon the throne, and to the Lambe: because hee was slaine, and hath redee∣med vs vnto God by his blood, out of euery tribe and lan∣guage, people and nation, and hath made vs vnto our God kings and priests, and we shall raigne vpon the earth.

* 1.123To thee O Sonne of God, the louer of mortal men, O good Lord, O pacifier, O rich Sauiour, and a king in deed, the crea∣tor and maker of all things, the word and wisedome of the father, the light and brightnes of the father, the power, arme, and right hand of the father, to thee be blessing, and honour and glorie, and strength for euer and euer. Thou hast redee∣med vs, being captiues; and seruing sinne, thou hast deliue∣red vs by thine owne death. Thou hast giuen vs the adoption of sonnes. Thou becamest poore, that by thy pouertie thou mightest enrich vs. Thou hast freely giuen vs the kingdome of heauen. Thou hast fashioned vs a new, in darknes hast in∣lightened vs, and being dead men thou hast quickened vs: thou vnloosedst the sorrowes of death, and brakest the gates of brasse, and doores of iron, and hast broken in peeces the yoke of sinners.

* 1.124And because praise is vncomely in the mouth of fooles, and this wonderfull and altogether diuine redemption is to be published of vs, not so much in words as in deedes them∣selues, goe to, let vs so be affected, let vs so frame our life, ma∣ners, actions, counsels, and all our affaires, that wee bee not found foullie vnthankfull to our common Redeemer, (to whose glorie wee ought wholly to bee consecrated) and no∣thing better, yea euery way worse then those obstinate Iewes, through whom the name of God was euil spoken of among the Gentiles, as it is written. But let that sharpe reproofe of Moses neuer goe out of our mindes in the song in Deutero∣nomie:* 1.125 Will ye giue this recompence vnto the Lord, O yee foolish and vnwise people? Is not he thy father who oweth and

possesseth thee? hath not hee made and prepared thee?

The second end of redemption is our saluation,* 1.126 which comprehendeth many and sundrie benefits, albeit knit toge∣ther in one and the same band, as these especially: Iustifica∣tion, which consisteth in the free remission of sinnes: Sancti∣fication, and newnes of life: Consolation, yea reioycing in [ 1] aduersitie vnder the hope of the glorie of God: and lastly, [ 2] Entrance into the eternall kingdome of our God and Sauiour [ 3] Iesu Christ, and euerlasting ioyes in life eternall. [ 4]

These so many and so great benefits of God, are purcha∣sed for vs by the abundant grace of the death of Christ, as the sayings of the Scriptures doe shew: Rom. 3. We are iustified freely by the redemption made in Christ Iesu, whom God set forth to be a reconciliation thorow faith in his blood by the re∣mission of sinnes. And chap. 5. When wee were as yet sinners, Christ died for vs. Therefore being iustified by his blood, wee shall be saued now much more from wrath by him. For if when we were enemies, we were reconciled to God by the death of his sonne, much more being reconciled, we shall be saued by his life. And a little after: Neither that alone, but also wee reioyce in God through our Lord Iesu Christ, by whom wee haue now ob∣tained reconciliation. Againe, If death raigned by one offence, much more those, who doe receiue that abundant grace & gift of righteousnes, shall raigne in life. To Titus chap. 2. He gaue himselfe for vs to redeeme vs from all sinne, and to purge vs a peculiar people for himselfe, zealous of good workes. Peter also ioyneth these things together, 1. Epist. chap. 2. when he saith: that our Lord bore our sinnes in his bodie vpon the tree, that we being dead to sinnes, might liue to righteousnes.

Of these things there ought to bee a daily consideration, [ 1] * 1.127 that we may vnderstand the greatnes of the gift of Christ, and giue him thanks without ceasing, weighing with ourselues, what is the breadth and length and depth (as Paul speaketh) of the grace of God, and what is the hope of his calling, and the riches of his glorie in his Saints. Further, the daily medi∣tation [ 2] hereof is profitable and necessarie, partly to nourish in vs faith and hope, and partly to stirre vp and strengthen in

vs more and more newnes of life. Hauing (saith the Apostle, Heb. 10.) libertie to enter into the holie place by the blood of Iesu, and hauing an high priest, who is ruler ouer the house of God, let vs come with a true heart, and a sure perswasion of faith, and let vs hold the confession of hope without wauering. And as touching the framing of our life, we are commanded to walke worthie of the Lord,* 1.128 who, when wee were the ser∣uants of sinne to death, hath deliuered vs from sinne, and made vs seruants of righteousnesse. Hereupon are those ex∣hortations of Paul:* 1.129 Let not sinne raigne in your mortall body: and giue not your members weapons of vnrighteousnes vnto sinne, but giue your selues vnto God, as such as are aliue from the dead, and your members weapōs of righteousnes vnto God. Againe, As you haue giuen your members seruants to vn∣cleannes, and iniquitie for iniquitie: so now giue your mem∣bers seruants of righteousnesse vnto holinesse. Certainly see∣ing we are the freemen of Christ, we ought to liue vnto him, who hath redeemed vs,* 1.130 and would haue vs his peculiar peo∣ple and followers of good workes: neither ought we as for∣getfull of our Redeemer, retyre vnto the campes of Satan and the world, our enemies, and submit againe our bodies and soules vnto the yoke of our old bōdage, frō whence we were redeemed with the blood of the Sonne of God. O mad men, O vile traytors, and the wickeddest of all mortall men, who so greatly reproch a Christian name, nay Christ the Redee∣mer, and doe little lesse then tread the blood of the couenant vnder their feete.

CHAP. XI. WHO BE REDEEMED BY CHRIST. The controuersie of the question propounded is rehearsed, and briefly expounded.

* 1.131THese things being declared, let vs come to the question, reserued to the last place: Who they be, whom Christ the

Mediatour of God and men, redeemed by his death: or, for whom he died? And this matter shall be more largely hand∣led, then the former questions, (as farre as the Lord shall as∣sist vs) for their sakes that are desirous to learne, and for the defence of the truth of the Gospell: seeing not long agoe by occasion of the Conference at Mompelgart, the matter hath growne into a grieuous contention,* 1.132 and a certaine man in∣flamed with anger, and seeming to be mad, hath too too bit∣terly and reprochfully in his writings, which he hath spersed abroad both in Latine and Dutch, blowne the same with the fanne of contention: as though there had not been before discords and strifes more then enough in this our corrupt age in the Church of Christ, with often and most grieuous offen∣ces of the weake. He ouerwhelmeth such as dissent from him with all kinde of reproches, and railing words, as come into his mouth:* 1.133 That they come neere to Mahometisme and Pa∣ganisme: That they maintaine Satanicall blasphemie, are franticke, desire to extinguish the name of Christ, and that they are hereunto inclined to driue away Christ, first out of the hearts, then out of the Scripture, and lastly out of the Church it selfe. And hee termeth them seducers, Pharisees, Scribes, a subtill, poysoned, and false sort of men: and grie∣uously abuseth innocent persons with other hard words, as often as pleaseth him, according to that his passing christian zeale towards the Church of God: supposing by his brasen forehead (as I thinke) to get himselfe credit with the reader, to thinke it written truly, what he should write impudently: forgetting altogether the admonition of the Apostle:* 1.134 That the seruant of the Lord must not be contentious, but gentle to∣wards all, apt to teach, forbearing euill men, with meekenes in∣structing those that are contrary minded. This is the dutie of a Diuine. As for reproches, railing speeches, mockes, biting taunts, ill reports, back-biting, and all other doggish elo∣quence, let scoffers and iesters take them to themselues.* 1.135 Con∣ference, (saith Ambrose) and not contention ought to be among the seruants of God. For strife must needes wring out some∣thing, nay many things, which are spoken against conscience, so

so that inwardly he looseth in his minde, when outwardly he go∣eth away with the victorie. For no man suffereth himselfe to be ouercome, although hee know the things to be true which hee heareth. Therefore let vs speake of the thing itselfe. For to railing words and reproches he will answere who hath said: Vengeance is mine,* 1.136 I will repay: vnto whom for Christs sake, who hath pardoned vs our sinnes, wee heartily pray, that hee would forgiue our aduersaries those grieuous wrongs they doe vnto vs, that he would take away discord, and plant loue and peace in the truth among the Churches, that with one mouth wee may glorifie God the father of our Lord Iesus Christ, and receiue one another, as Christ hath receiued vs to the glorie of God. Rom. 15.

Therefore comparing matter with matter, and cause with cause,* 1.137 let vs begin at the state of the controuersie. The que∣stion is: Whether Christ suffered for the redemption of all, or not? Here straightway those men crie out, that the Caluinists (so they call vs for the hatred of the truth) raging against the passion of the Lord Iesus Christ, doe openly denie that hee died for the sins of the whole world.* 1.138 Againe, that the Cal∣uinists both dissemblingly and plainly denie, that Christ suf∣fered and died for all men.

But in the very entrance (as it is said) they run on ground, fastning vpon vs a false opinion, against which afterwards they perpetually fight. For we willingly acknowledge these maner of speeches:* 1.139 That Christ is made the propitiation for the sinnes of the whole world, and hath giuen himselfe the price of redemption for all men. For who can denie that, which the Scripture would haue to bee expressed in so many words? But the question is of the meaning of the words. For as hee shall not escape the note of impudencie, who shall denie what the Scripture expresseth: so wee are to take heede, least, not vnderstanding what is written, we should thinke there is some repugnance in the Scripture. For the same Canonicall Scripture, which saith, that Christ died for all, and so maketh redemption after a sort common to all, doth restraine in o∣ther places the proprietie of redemption vnto the Church.

The words of Paul are, Ephes. 5. Christ loued his Church, and gaue himselfe for it to sanctifie it, and present it glorious vnto himselfe. And in the same place, Christ is the head of the Church and the Sauiour of the bodie. And 1. Tim. 4. He is cal∣led the Sauiour of all men, but specially of the faithfull. Also Heb. 9. For this cause he is the Mediatour of the new coue∣nant, that through death which came for the redemption of transgressions, the called might receiue the promise of eternall inheritance. Of which called also that is rightly taken, which is read in the end of the same chapter: Christ was once offe∣red, to take away the sinnes of many. What? doth not Christ in his solemne intercession pray for his owne expressely, and not for the world? I pray not for the world,* 1.140 (saith he) but for them whom thou hast giuen me. Now the intercession and sa∣crifice of Christ for vs, be inseparable parts of his priesthood. Other testimonies of this sort I conceale, which shall be pro∣duced in their place.

Therefore seeing the holy Scripture here, as elsewhere, re∣quireth not contentious disputers, but vnderstanding rea∣ders, the ancient fathers for the explication of these,* 1.141 haue vsed the distinction of Sufficiencie and Efficiencie. Thomas Aqui∣nas the best schooleman, who florished 300. yeares agoe, vpon the 5. chapter of the Apocalyps writeth of this matter thus: Of the passion of the Lord (saith he) we speake after two sorts: either according to sufficiencie, and so his passion redee∣med all. For it is sufficient to redeeme and saue all,* 1.142 although there had been many worlds, as Anselme saith lib. 2. cur Deus homo, cap. 14. Or according to efficiencie, and so all are not re∣deemed by his passion, because all cleaue not vnto the redee∣mer, and therefore all haue not the efficacie of redemption. The same man, part. 3. summae quaest. 1. artic. 3. when he had said that Christ came to blot out all sinnes, expounding him∣selfe, he addeth these words: Not that the sinnes of all men are blotted out, which is through the fault of men, who cleaue not to Christ: but because he exhibited that which was sufficient to haue abolished all sins. Whereunto also may be referred the things which he writeth, quaest. 49. art. 1.3.5. Christ hath de∣liuered

vs (saith he) as his members from sinnes, and his pas∣sion hath his effect in them, who are incorporated into him, as the members into the bodie, and so are partakers of his pas∣sion. But such as are not ioyned vnto the passion of Christ, can not receiue the effect thereof.

But let vs heare others also more ancient then Thomas. Innocentius 3.* 1.143 Pope of Rome Anno Dom. 1200. repeating the same distinction, lib. 2. de officio Missae. cap. 41. saith: The blood of Christ was shed for those only that are predestinated, as touching efficiencie: but for all men as touching sufficiencie. For the shedding of that righteous blood was so rich in price, that if the vniuersalitie of captiues would beleeue in their re∣deemer, the tyrannicall bands of sinne and Satan could with∣hold none, because as the Apostle saith, where sinne abounded, there grace did superabound. This later whole sentence is Pope Leos, Epist. 83. and 97. which seeing Innocentius al∣leadgeth,* 1.144 he sheweth apparantly, that Leo was of the same minde. Vnto these, that is not much vnlike, which Basil wri∣teth in Psal. 48.* 1.145 Man cannot giue a propitiation for himselfe to God: yet one worthie price was found out for all men, euen the blood of our Lord Iesus Christ, which he shed for vs all. And that he speaketh of the sufficiencie and dignitie of the price, it appeareth by the words themselues, and by that which he faith elsewhere very oftē respecting the effect, that the blood of Christ was shed not for all men without exception, but for many,* 1.146 that is, for the beleeuers. Chrysostome also and Theophilact who abridged him, acknowledge the same di∣stinction, as we shall see.

* 1.147Moreouer, Augustine the chiefest of the ancient sound writers, doth not onely acknowledge that distiction, but al∣so doth expound it largely, Tom. 7. answering vnto Articles that were falsely fathered vpon him, whereof the first was, that he was reported to maintaine, that our Lord Iesus Christ suffered not for the redemption of all men. But he distinguish∣eth after this maner: As touching the greatnes and might of the price, (saith he) and as touching the onely cause of man∣kind, the blood of Christ is the redemption of the whole world,

and so all are well said to bee redeemed. Yet because all are not pulled out of captiuitie, and many are not redeemed, the pro∣prietie of redemption without doubt belongeth to them, out of whom the prince of this world is cast forth, and now are not the members of the deuill, but of Christ, whose death was not be∣stowed for mankind, that euen they should appertaine vnto the redemption of it, who should not bee regenerated: but so, that what was done by one example for all, should be magnified in e∣uery one by one sacrament giuen vnto them. This is as much as if he had sayd: As touching the sufficiencie of the price, the redemption belongeth to all: but as touching the effect, it belongeth not to all, but to the members only of Christ. And anone he setteth out the matter by a similitude, saying:* 1.148 The cup of immortalitie, which is made of our infirmitie and the di∣uine power, hath power in it selfe to profit all: but if it bee not drunke, it doth no good.

The new writers also allow this distinction as vsuall, very ancient, and profitable, & in this poynt diligently to be retai∣ned. Stapulensis vpō the 5. to y^e Romanes,* 1.149 declaring the mat∣ter by a similitude, saith: As light is able to driue away infinit darknes, albeit the eyes of all are not inlightened: so Christ hath in himselfe the redemption of all,* 1.150 not sufficient for vs on∣ly, but to redeeme innumerable worlds also, albeit all, through their owne peruersenes, are not made partakers thereof. Nei∣ther otherwise doth Caluin, Beza, Grineus, and other Diuines of our confession, who are hatefully spoken of by our aduer∣saries, as though simply & without al distinction they should auouch, that Christ died not for all. Which to be falsely layd to their charge, he shall confesse, whosoeuer shall weigh the places of the authors, of whom now we haue spoken: Caluin. in 1. Ioh. 2. Beza in 2. Cor. 5.15. and often in the second part of his answer to the Acts of the Conference at Mompelgart, fol. 217. & 221. Gryneus in Thesauro the fium, class. 1 thes. 13. Tossan. thes. 31. in disput. de loco Pauli 1. Cor. 15.22. Zanch. lib. 2. Miscel pa. 312. & Pet. Mart. loco de praedest. ad Rom. 9. In these places the forenamed writers, as many other writers of our side in their bookes doe retaine with one accord the

common distinction of Sufficiencie, and Efficiencie, not to be refused doubtles in this disputation. Onely let the termes, sufficiently, and efficiently, bee rightly and truly vnderstood. Sufficiently,* 1.151 that is, by Augustines interpretation, as touching the greatnes of the price, or as Thomas sheweth, as farre forth as hee exhibited that, which was sufficient to take away all sinnes.* 1.152 Efficiently, or as others speake, effectually, let it bee vn∣derstood in respect of the effect, which is found in the onely members of Christ, all the rest being without redemption, who liue without faith and regeneration, as Augustine also hath learnedly left in writing.

* 1.153But this is the opinion of our aduersaries, that Christ with∣out any difference died for the sinnes of all men, and that all the sinnes of all men are satisfied and clensed by sacrifice, not onely sufficiently, but also effectually. Which thus they doe declare, that our heauenly father hath instituted and ordained in very deede a reconciliation with all and euery man, with∣out any respect of faith or vnbeleefe. But in them it abideth effectuall, who by faith receiue that reconciliation with God ratified by Christ his sacrifice: and in those, who refuse it by vnbeleefe,* 1.154 it is abolished and taken away, no otherwise then if a common bath were erected for many sick persons, wher∣in all in very deed are restored to health, and some of thē by intemperance do lose againe their former health, which con∣tinueth in others which liue soberly. Which similitude truly much differeth in sense, from those which Augustine and Stapulensis vsed before.

Furthermore, they professe and write plainly that Christ suffered, was crucified, dead, and hath satisfied no lesse for the sinnes of all which alreadie are damned, and hereafter to bee damned, then for the sinnes of Peter, Paul, and of all the Saints: that is to say, that Christ not onely gaue that which was sufficient to haue taken away the sinnes of all men: but also that in very deede the sinnes no lesse of the damned,* 1.155 and such as shal be damned, then of those that are saued, and shal bee saued, are washed away in his blood. And they auouch, that it commeth to passe, that neuerthelesse the former sort

are condemned, not for their sinnes, for they are indeed clen∣sed by Christ, but for vnbeleefe alone, whereby they destroy againe, and make vneffectuall that reconciliation, which was made and done for them.

This was the opinion of Iacob Andreas in the Conference at Mompelgart, which Huberus thes. 19. setteth downe in this maner: to wit, That Christ suffered and died not for some men only, but for al the posteritie of Adam, none, (and to speake it most plainly) none at all excepted out of the whole vniuersa∣litie of mankinde, whether he receiue to himselfe saluation by faith, and continue in saluation obtained, or els through vnbe∣leefe refuse saluation wrought for him, and therefore perish a∣gaine for euer. We see that he boldly auoucheth that indiffe∣rently all and euery one, beleeuers and vnbeleeuers haue ob∣tained in very deede saluation in Christ, but that some in be∣leeuing continue in saluation receiued, others are depriued againe of the same by not beleeuing. The same man in com∣pendio thes. 10. saith: Wee boldly affirme, that Christ by his death hath mercie vpon all men in very deed and in truth, and gaue himself a sacrifice for sins, no lesse for euery infidell then for euery faithfull man, to wit, that he may deliuer from death, the deuill, and hell, all men whosoeuer they be: he meaneth in very deede and in truth, (as wee vse to speake) and not suffi∣ciently onely. And that nothing may be obscure, he maintai∣neth that the worke of saluation by Christ belongeth to all sinners, and that such as by Adā haue sinned,* 1.156 haue righteous∣nes by Christ imputed vnto them: and that all iudgement,* 1.157 and wrath of God is taken away and abolished from all men in very deede and properlie:* 1.158 and that all are truly and vn∣doubtedly together deliuered by the death of Christ from all sinne and condemnation, and whole mankinde receiued in deede into the fauour and bosome of the father:* 1.159 and that all doe belong to the communion of saluation, and kingdome of grace: lastly,* 1.160 that all reprobates and elect are alike saued by Christ, whether they beleeue, or not: and other like things altogether raw, new and strange, doe meete vs here and there dispersedly in reading him.

Vnto this opinion as new and vnheard of, and many waies erronious (as it shall appeare) we cannot subscribe: but fol∣lowing the old distinction wee affirme, that Christ surely ex∣hibited that which was sufficient to haue taken away all sins, and so they are taken away,* 1.161 and that all are redeemed, as tou∣ching the sufficiencie or greatnes and power of the price, as Augustine expoundeth. But as touching efficiencie, we say that by the death of Christ, the sinnes onely of the elect are blotted out, who beleeue in him, and sticke vnto him as the members to the head:* 1.162 but such as are not incorporated into Christ, cannot receiue the effect of his passion. For as the Lord saith: God so loued the world, that he gaue his sonne that euery one that beleeueth in him should not perish, but haue e∣ternall life. He that beleeueth is not condemned: but he that beleeueth not, is condemned alreadie, Ioh. 3. Which in that place Iohn Baptist confirming, testifieth: He that beleeueth in the Sonne, hath eternall life: but he that beleeueth not in the Son shall not see life, but the wrath of God abideth on him. And in this sense, and not absolutely and without restraint, is it to be taken, as oft as it is read in our writers, that Christ suf∣fered not for all: to wit in respect of the effect of his passion, which belongeth to such as are to bee saued, and not to them that shall be damned; to the faithfull, and not to Infidels. And so Beza also declareth himself Colloq. Mompelg. pa. 217. And there is nothing in him, which is not in so many words, and in the same sense written by the old writers.

Neither are cauillers to be regarded, which say: what need is there to say,* 1.163 that Christ is a price sufficient for the whole world? why bewitch ye men with these termes? I answere, this is no bewitching, but the ancient and right explication of this controuersie against them, that loue to bewitch the world with new opinions.* 1.164 But (say they) the word sufficiently taken in that signification wherein sacred antiquitie tooke it, we refuse not, but rather approue it. But our Caluinists (say they) deuising a wrong and doubtfull signification of the word, doe deceiue the simpler sort. For this they meane, that Christs death is so mightie, that if he would helpe all men

by the same, he could easily doe it.* 1.165 But if they would vse the word of sufficiencie in another signification, as when we say against the Papists, that the death of Christ is sufficient for al men, that is, needeth no helpe of mans works to redeeme vs: or els also in this sense, when we say, that Christs death is suf∣ficient for all, whether men beleeue and be saued, or beleeue not, and perish: yet that Christ hath satisfied for al, we would not refuse the vse of this terme in such a signification.

But I thinke it is plaine enough by the things which are re∣cited before, how antiquitie hath vsed those termes of suffi∣ciencie and efficiencie, neither that wee change any thing in the sense, or deceiue any by doubtfull signification. In the meane while the thing it selfe proueth, that the simpler sort are here beguiled by our aduersarie, who when hee would seeme to allow the terme of sufficiencie in that sense, where∣in antiquitie accepted it, yet he deuiseth of his own head sig∣nifications altogether vnknowne vnto antiquitie, in his pro∣pounded opposition: otherwise we defend also against the Papists, that the merit of Christ needeth no helpe of mans workes: neither deny we, that he hath satisfied for al whether they bee saued or perish, to wit, as touching the sufficiencie and greatnes of the price so mighty and rich for redemption, that if the vniuersalitie of captiues would beleeue in him, the bands of the deuill should hold back none.

CHAP. XII. Another maner of vniuersall redemption.

THis also we affirme, that albeit not all,* 1.166 as many as are borne of Adam, are by the death of Christ effectually borne againe, redeemed and iustified: rightly neuerthelesse it may be said, that Christ died for all, euen in respect of the effect of his death, iustification, regeneration, and such like benefits: not that they redound to all and euery man, but to all who are Christs, as the Apostle saith: If God be for vs,* 1.167 who can be against vs? who also spared not his owne sonne, but gaue

him for vs all. Who be those all, in whose mouth that saying is, and faith in their hearts, If God be for vs, who can be against vs? Truly they whom he foreknew and predestinated, whom he also calleth, iustifieth & glorifieth, the elect of God, whose is saluation and eternall life, whom no creature can separate from the loue of God in Christ, as there it is said: Who shall lay any crimes against the elect of God? The author of the bookes de vocat. gentium, a man surely very learned, and elo∣quent,* 1.168 whether he were Ambrose, or rather Prosper of Aqui∣taine, lib. 1. cap. 3. writeth notably in this sort: Therefore (saith he) the people of God haue their fulnes, and albeit a great part of men either reiect, or neglect the grace of the Sauiour: yet in the elect, and soreknowne, which are seuered from the genera∣litie of all, there is a certaine speciall vniuersalitie, that out of the whole world, the whole world seemeth to bee set at libertie, and out of all men, all men seeme to be receiued. Where let vs note a doubt,* 1.169 nay a three-fold vniuersalitie: namely, the ge∣neralitie of all men: then the generalitie of the elect who are saued: and on the other side, the vniuersalitie of the repro∣bates, who perish. Of these as well elect as reprobates, (as the same author well obserueth) the diuine stile doth so order his speech,* 1.170 that both those things, which are spoken of one part of men, seeme to appertaine to all: and also, whereas there bee some who perish, and some who are saued, yet nei∣ther part is without the name of all men, the portion of rebels bearing the losse of their saluation, and the dignitie of the faithfull obtaining the account of fulnes.

But the matter shall bee made more cleere by examples. When the Lord saith, Ioh. 12. When I shall be lifted vp from the earth,* 1.171 I will draw all things, (or after another reading) all men vnto me: doth not the conuersion of all men seeme to be promised? and yet many thousands to this day do serue the deuill and the world. But rightly wee vnderstand with Au∣gustine,* 1.172 all, that is, all men predestinate to saluation, of all whom none shall perish. So that which is written in the Pro∣phets:* 1.173 All shall be taught of God: and, all shall know me from the least vnto the greatest: are alike true, of the men of Gods

kingdome, according to the limitation of Augustine,* 1.174 Tract. 26. See also Athanasius of these three sayings now alleaged, in Euang. de pass. & cruce Domini. What, when it is said:* 1.175 All flesh shall come into my sight, and worship in Ierusalem, saith the Lord. Or els that:* 1.176 And in the last daies it shall come to passe, that I will powre out of my spirit vpon all flesh. Or this: The Lord vpholdeth all that fall,* 1.177 and lifteth vp all that are bowed downe. Are not these so vttered, as though no man were seuered from this gift of God? Of this sort are these say∣ings also: Vntill wee all grow into the vnitie of faith,* 1.178 and knowledge of the Sonne of God vnto a perfect man. Old things are passed away, behold all things are become new:* 1.179 Drinke ye all of this, &c. Are these things spoken of the vnbeleeuers al∣so, and such as be notoriously wicked?

Of the vniuersalitie of the vngodly the sacred Scriptures speake in like maner,* 1.180 as Philip. 2. All seeke their owne. Ioh. 3. No man receiueth his testimonie. If no man, to what purpose came he from heauen? Therefore none of a certaine sort, be∣cause there is a certain people prepared for the wrath of God, to be damned with the deuils: none of this sort receiueth the testimonie of Christ, saith August. Tract. 14. Many other examples the author of the calling of the Gentiles bringeth. By all which is plainly shewed, that All men are very often in the Scriptures named for a part of men: the discerning of whom notwithstanding, the Scripture soone openeth, that the vnderstanding of the reader may be caried from the ge∣nerall terme vnto that part which is to be vnderstood. Here∣vpon Logicians giue a rule of restrayning an vniuersall note or signe vnto the subiect matter, according to the rule:* 1.181 Talia sunt praedicata, qualia permittuntur esse à suis subiectis: that is, Such are the things that are vttered, as they are permitted to be by their subiect matter. Which precept hath not onelie place in this case of elect and reprobates, beleeuers and vn∣beleeuers, but also elsewhere very often, as when it is sayd: All things are pure to the pure: All things are lawfull for me, &c.

CHAP. XIII. Some other waies of the vniuersalitie of redemption.

* 1.182MOreouer we affirme, that by the vse of the Scripture and godly antiquitie, it is rightly sayd, that Christ died for all, and that all are redeemed and saued by his death: by a fit distribution (as they say) that is, so farre forth as all, who are redeemed and saued, haue redemption and saluation in none other but in Christ by his blood.* 1.183 For all redemption (as Cyrill speaketh) is in Christ, and through him commeth euery good gift.* 1.184 In this sense those sayings of the Apostle: All are quic∣kened and iustified in Christ, Augustine euery where expoun∣deth, as we shall see at large hereafter: Because (saith he) as all men who die, die not but in Adā: so all men, who are quickened, shall be quickened in none other but in Christ. And in this ve∣ry kinde of speech the same man, de pec. merit. & remiss. lib. 1. cap. 25. expoundeth that saying in Iohn, chap. 1. He inlighte∣neth euery man that commeth into the world. Therefore (saith he) is this spoken, because no man is inlightened, but by that light of the truth. I know that Theophilact and some other referre that saying to the light of reason, as of the inward eye: of which exposition also Augustine maketh mention. But this is enough for vs (seeing the other way also the words of the Euangelist may be well taken) to haue shewed the vse of this maner of speaking. We haue a more manifest example, 1. Cor. 12. He worketh all in all. Where we haue neede of a double restraint: All, that is, he worketh all powers & gifts whatsoeuer in whomsoeuer. For hee giueth all to no man, much lesse all to all men: but whatsoeuer grace or spirituall power is in any whomsoeuer, is from him. Philip. in paruis logical. bringeth an example out of the 1. of Iohn: Of his fulnes all we haue receiued: and he warneth, that it bee taken exclusiuely: for the vniuersall signe is drawne to a certaine kinde, and there is signified the shutting out of others. As many of vs as haue receiued grace, all of vs haue receiued it

from Christ alone. As if we should say ofa 1.185 one schoolema∣ster in a citie, This man teacheth all here letters: or of some oneb 1.186 midwife in a citie: She receiueth all: or as wee may say,c 1.187 All enter into the house by one gate. There all and such like are well spoken: yet we may not vnderstand all men, but such as learne letters, and such as bee borne in that citie, or els enter into the same house. In like maner Christ iusti∣fieth all men, as farre forth as none is iustified but by him. And this Augustine diligently vrgeth against the Pelagians, who thought that not all, but many are deliuered by Christ: for they would haue some to be saued also without Christ, by na∣ture, and freewill and the law, whether naturall, or giuen by Moses, although in the meane while they would confesse that the way of saluation by Christ is more readie and com∣modious.

According to this sense Hilarie also writeth Comment. in Matth. Canon. 7. All the saluation of the Gentiles is of faith,* 1.188 and the life of al is in the precepts of the Lord.* 1.189 But Ambrose somewhat more cleerely lib. 9. Epist. 71. saith: The Lord Ie∣sus comming, hath pardoned all men their sinne, which no man could auoide, and hath taken away the sinne of the whole world, as Iohn testifieth. Therefore let no man reioyce in workes, be∣cause none shall be iustified by his deedes: but he that is iust, hath a free gift because after washing he is iustified. Therefore it is faith (saith he) which deliuereth through the blood of Christ Iesus. He saith expressely that Christ hath pardoned all their sinne: but expounding himselfe, he meaneth not that al and euery one in very deed are deliuered by Christs blood, without respect of faith or infidelitie, (for he doth manifestly restraine the proprietie of redemption vnto the beleeuers) but this he meaneth, that they who are deliuered from sinne, are deliuered by the free gift of Christ, and not by their workes.

Of the later new writers Wolfgangus Musculus in his common places expoundeth it in this very sense,* 1.190 that the re∣demption of Iesu Christ is well called vniuersall, because no man is, nor can be redeemed without it; because there is sal∣uation

in none other,* 1.191 nor any other name vnder heauen gi∣uen to men, whereby wee may be saued. The same man al∣leadgeth this reason also of vniuersall redemption, to wit, be∣cause it is prepared for all, and all are called vnto it, that is, as he himselfe titulo de remiss. peccatorum quaest. 2. expoundeth: because, albeit the grace of redemption doth not happen to all, yet it is preached to all, and set forth, and all are indiffe∣rently inuited vnto it: as in the Gospell the royall mariage was prepared for all,* 1.192 and all were bidden, although not all a∣like, were made partakers of the mariage: because the ma∣riage was in deede made readie for all, but they which were called were not worthie: for many are called, but few chosen. As touching therefore externall vocation, Christ with all his benefits is set forth vnto all, with this annexed thereto, that all beleeue in him:* 1.193 and as the Lord commanded, the Gospell is preached to euery creature, and repentance and remission of sinnes is preached in his name among all nations,* 1.194 that who∣soeuer beleeueth in the Sonne, should not perish, but haue euerlasting life. By this precept there is no difference made of any nations,* 1.195 or any men. Vnto all men is the Gospell of the crosse of Christ sent, who hath excepted no man, hath sepa∣rated no man because of his stocke or condition, saying: Preach the Gospell to euery creature: he that beleeueth and is baptized, shall be saued: but he that beleeueth not, shall be damned. Hereupon the Lord in the Gospell cryeth: Come vnto me all ye that are wearie,* 1.196 and I wil refresh you. In which words one thing is commanded, and another thing is promi∣sed. Let vs doe what hee commandeth, let vs goe all to the Lord, and follow him, so we shall haue what he hath promi∣sed. For he casteth not foorth, but receiueth and refresheth such as come vnto him. In the meane while who shal come, and who shall not come, he doth know of whom the Sonne witnesseth:* 1.197 No man commeth vnto me, except the father draw him, as it is written in the Prophets: They shall be all taught of God. Whosoeuer therfore hath heard of the father, and hath learned, commeth vnto me. For men (as Augustine discusseth that place) preach outwardly, and beate into the eares the

sound of words, and so men doe heare of men. But that they vnderstand, it is giuen inwardly, it shineth inwardly, it is re∣uealed inwardly by him who giueth increase. Aug. tract. 26. in Ioh. & pluribus tract. 3. in 1. Ioh. And Prosper lib. 2. cap. 9. de vocat. gent. saith: They who come, are directed by the helpe of God: they who come not, resist through their owne obsti∣nacie.

Lastly, learned interpreters do admonish,* 1.198 and the examples of phrases in the Scriptures confirme, that the particle All, often times ought to bee expounded not for a thing simplie vniuersall, but indefinite: so that All doth note whatsoeuer, and rather All kinds or sorts, then all particulars of euerie kinde. So Augustine tract. 53. in Ioh expounding that saying: I will draw all vnto me, when I am exalted: By all (saith he) all the predestinate vnto saluation, may be rightly vnderstood, of all whom nothing shall perish. Or certainly (saith he) all, that is, all kinds of men, whether in all tongues, or in all ages, or in all degrees of men, and whatsoeuer other thing can be spoken according to the innumerable differences, whereby (ex∣cepting onely sinnes) men doe differ among themselues: from the highest vnto the lowest, from the king vnto the beggar, I will draw all vnto me. This maner of speech he at large tea∣cheth Enchir. ad Laurent. cap. 103. and de Correp. & gratia cap. 14. In both places hee bringeth this:* 1.199 Ye tithe mint and rew, and all herbes. For (saith he) the Pharisees did not tithe all strange herbes of all strangers through all lands: but by all herbes, wee must vnderstand all kind of herbes. And many places agreeable to this kinde of speech doe meete vs in the Scriptures:* 1.200 as that Christ and his Apostles healed all sicknes and disease in the people: and all that were possessed with the deuill.* 1.201 And that all foure footed beasts and creeping things were shewed to Peter in the sheete that was let downe from hea∣uen.* 1.202 And that Paul shewed to the Ephesians all the counsell of God: That he taught all the Iewes euery where not to cir∣cumcise their sonnes: and which is more, that he hath made cleere to all men &c. and that wee are commanded to shew all gentlenes to all men, that is, to whomsoeuer.* 1.203 Infinite

such like places there be, which euery where meet them that search the holie Scriptures. What is more harsh and inconue∣nient, then for a man to vrge precisely the vniuersall particle in such places? And that no man should marueile at this our speech, let a man weigh these kind of speeches also: All Iu∣dea went out to Iohn Baptist,* 1.204 and all were baptized in Iordan. Ye shall be hated of all men for my name. All that shall kill you, shall thinke they serue God. All in Asia are turned from Paul. Here the meaning is not, that all the Iewes none excepted came to Iohn, and were baptized of him: but many euerie where out of all Iewrie. And vnles the same figures Synecdo∣che be applied to other sayings, monstrous and strange in∣terpretations will arise. Those we shall auoide by obseruing the maner of the Scripture, whereof August. epist. 59. saith: It is the maner of the Scripture to speake so of a part, as of the whole: which custome of diuine Scripture spersed vsuallie throughout all the bodie of the doctrine of it, whosoeuer shall diligently marke, shall plainly vnderstand many things, which seeme to be contrarie one to another.

What should be then the cause, that a man should not ac∣cording to the vsuall custome of the Scriptures, here also ex∣pound the vniuersall note (All) after the like maner? to wit, that Christ died for all, that is, (speaking of the efficacie of re∣demption) for whomsoeuer? that rightly and without any hainous offence it bee referred, not so well to euery one, as vnto all sorts of men, of whom without doubt the vniuersa∣litie of the elect doth consist. But of the whole matter by set∣ting downe a new principle, it seemeth we must more dili∣gently intreate.

THE SECOND BOOKE OF CHRISTIAN REDEMPTION, CON∣SISTING IN CONFVTATION.

CHAP. I. A transition vnto the examination of the arguments of the Aduersarie, and the distribution of them into certaine rankes or orders.

THose things being briefelie laied open, which we thought good first to handle touching the summe of the controuersie: let vs now goe to examine the arguments particular∣ly, whereupon the Aduersarie re∣steth for the defence of his opinion: afterward also we will confirme our opinion by fit testimonies and reasons of the sacred Scriptures.

Therefore that Christ dyed for all Adams posteritie, not one at all excepted of the whole vniuersalitie of mankinde, and so truely, that he hath satisfied for the sinnes of all effici∣ently (as they say) and not sufficiently onely, and that all, whether they doe beleeue or not beleeue, or neuer will be∣leeue, are equallie by the death of Christ from sinne and dam∣nation redeemed, restored into the bosome of grace, iustified, quickened, and lastly saued, they indeuour to proue and con∣uince by a threefold order or ranke of reasons.

The first order containeth those reasons, wherein vniuer∣salitie [ 1] is expresselie set downe.

[ 2] The second produceth such arguments, as speake ex∣presselie of reprobates, and testifieth (if we beleeue them) that Christ died no lesse effectuallie for them, then for Peter, Paul, and euery Saint.

[ 3] The third ranke hath wonderfull (as they say) absurdities, which they would make to follow of the contrarie opinion.

The Champion of this conflict trusting to this triple ranke, dealeth no more modestlie, nor lesse boasteth himselfe, and singeth the triumph before the victorie, then euen that fierce Goliath,* 1.205 arrogant and stout by reason of his sworde, speare and shield: or that proud Sanherib, or glorious Benhadad trusting in their horses and chariots to the reproach of Israel. For he boasteth boldly, that all attempt is in vaine of ouer∣throwing those rankes,* 1.206 vnles first they that assaie it, doe ac∣cuse and conuince the scripture of falsehoode. But oh sirtha of good fellowship,* 1.207 sing not your triumph before the victo∣rie: and as it is set downe in the sacred Scriptures: Let not him, that putteth on his armor, boast, as he that putteth it off, as we learne that Ahab long agoe wisely answered Benha∣dad.* 1.208 The Scripture with vs is of vndoubted credit, and con∣stant authoritie. But the question is not of the trueth of the Scriptures, which who so beleeueth not, is a Pagan and no Christian: but of the trueth of mans opinion, which too bold∣ly truely thou doest defend vnder pretence of Gods word, as we shall see. Wherefore we nothing regarde as well thine armies as thy triumphs.

CHAP. II. VNTO THE ARGVMENTS OF THE FIRST ORDER. A generall answer to testimonies of the death of Christ for all.

THe first order or ranke, (as farre as I obserue) consisteth in a fourefold kinde of testimonies, as a foureparted res∣cuing

armie of souldiers: for the places of Scripture of the olde and new Testament are brought, wherein either Christ [ 1] is said to die for all; or the fruite of his death seemeth to be [ 2] extended to all without exception: or mention of the world [ 3] is made in the matter of saluation: or lastlie the gospell is [ 4] said to appertaine vnto all. Of all these we will speake in order.

First of all, as touching the testimonies of the death of Christ for all, we graunt also after a sort, that Christ suffered and died for all men, as many as haue been, are, and shall be. What then? Shall it thereof follow, that all and euery one, whether they beleeue, or not beleeue, are in very deede recon∣ciled, iustified, quickened, renewed, saued, and that all iudge∣ment and wrath of God is truely and properlie taken away in all men, and that all together are set free from all sinne and condemnation vndoubtedly, and receiued as sonnes into the fauour and bosome of God? This thing this stout defender maintaineth in these very words in his Theses: but we denie, and vtterly denie these consequences. For y^t they may be ad∣mitted, this of necessitie must be the Maior of the Syllogisme:

For whomsoeuer Christ suffered and dyed,* 1.209 they vndoub∣tedly are freed from all sinne and condemnation, and are in deede made partakers of saluation, reconciliation, iustifica∣tion, regeneration and other benefits purchased by Christs death, without any respect of faith and vnbeliefe.

The assumption followeth: Christ is dead for all, There∣fore, &c.

[Answere.] But the Maior taken so absolutely is most false, and full of reproach euery way against all the trueth of Christian religi∣on, and the very passion and death of the sonne of God. But it is true conditionally, that they for whom he died be parta∣kers of the rehearsed benefits, if they beleeue in Christ and obey him. For it is impossible, that a man should please God,* 1.210 who is without faith. And Christ plainely maketh such a dif∣ference: As Moses lift vp the serpent in the wildernes,* 1.211 so must the sonne of man be lift vp, that euery one that beleeueth, should haue euerlasting life. And straight waies: So God lo∣ued

the world that he hath giuen his only begotten sonne, that whosoeuer beleeueth in him should not perish, but haue eternal life. Againe in the same place: For God sent not his sonne into the world to condemne the world, but that the world by him might be saued: He that beleeueth, is not condemned: but he that beleeueth not, is condemned alreadie. And about the end of the chapter Iohn Baptist saith: He that beleeueth in the Sonne hath life: but he that beleeueth not in the Sonne, shall not see life, but the wrath of God abideth on him. Neither doth Paul acknowledge any to be iustified by the redemption of Christ,* 1.212 but such as beleeue. All (saith he) haue sinned, and are depriued of the glorie of God, and are iustified freely by his grace, through the redemption that is in Christ Iesu, whō God hath set forth to be a propitiation through faith in his blood. This answere vseth Theophilact vpon Heb. 2.* 1.213 whom Ansel∣mus there seemeth to follow. His words are these: He tasted death not for the faithfull only, but for the whole world. For al∣beit all are not saued in very deed, yet hea 1.214 wrought that which was his part to do. See how it doth not follow, that, if Christ died for all, all are straightway saued, which is the diuinitie of Huberus, thes. 270. Vpon the 9. chapter to the Hebr. the same interpreter hath left it thus written: He hath taken away the sinnes of many. Why said he of many, and not of all? Because all mortall men haue not beleeued. The death of Christ sure∣ly was equiualent to the perdition of all, that is, was of value sufficient that all should not perish, and it was paied for the sal∣uation of all, and* 1.215 as much as lay in him he died for all: yet he tooke not away the sinnes of all; because they that resist him, make the death of Christ altogether vnprofitable vnto them∣selues. These things he.

* 1.216The foresaid answere Stapulensis (an interpreter among the late writers not to bee despised) confirmeth, vpon the 2. chapter to the Hebr. in these words: Christ truly suffered for all men, and his death is of value for the redemption of all: but then his death hath freed vs from the feare of death, and from the feare of bondage hath restored vs into the libertie of life, when wee follow him willingly. And vpon the 10. chapter he

writeth: that by the oblation of Christ there is a most full sa∣tisfaction for all the sinnes of the world, which haue been, are, and shall be: but their sins are remitted, who comming vnto Christ doe aske grace, which he vouchsafed to obtaine of the father for them: but their sins are not pardoned, who refuse his grace, and contemne the vniuersal fountaine of the washing away of sinnes, not knowing, or being vnwilling to purge themselues in him.

And Brentius doth so declare it,* 1.217 Catechis. artic. de remiss. peccat. We are iustified (saith he) by the meere mercie of God, only for the redemption, wherwith Christ hath redeemed man∣kind from sinnes, and for that reconciliation which he hath ob∣tained, and not for any merit of man. But this benefit of God we receiue not but through faith by the preaching of the Gos∣pell. For albeit Christ hath redeemed mankinde from sinnes and reconciled with God, yet this benefit had nothing profited man∣kinde, if it were not preached vnto them by the Gospell. And the Gospell requireth faith, and is to be receiued by faith. He that beleeueth not shall be condemned; and he that beleeueth shall be saued. Wherefore remission of sins purchased by Christ, and preached in the Gospell, is receiued of vs and applied vnto vs no otherwise then by faith.* 1.218 Hereunto the assertion is con∣trarie, that all haue receiued reconciliation and saluation, whether they beleeue or not beleeue.

CHAP. III. Peculiar answers vnto those sayings of the Scripture, which affirme that Christ died for all.

THe former generall answere is plaine and sound and may suffice alone: yet we think good particularly to examine the sayings of the holie Scriptures touching the death of Christ for all.

The first place then let this be in this order, 1. Tim. 2.4, 5, 6.* 1.219 God will that all should be saued, and come to the knowledge of the truth: for there is one God, and one Mediatour of God and

men, the man Christ Iesus, who hath giuen himselfe a raun∣some for all. Here they first vrge the words, that God will that all be saued: whereof they will haue gathered, that therefore once all men, none excepted, are in deede saued by the re∣dēption of Christ, without any respect of faith, or vnbeliefe, although many afterward lose againe, through vnbeleefe, saluation that was obtained. But the Apostle entreateth of that saluation which is by faith, as Theophilact well expoun∣deth, and the matter it selfe sheweth: and not of a certaine vniuersall saluation of beleeuers and vnbeleeuers. Further, the Apostle knitteth saluation and the knowledge of the truth together, as things most neerely ioyned between them∣selues. He will (saith he) that all men be saued, and come to the knowledge of the truth. After the like maner therfore let them inferre, that all men also, none excepted, come to the know∣ledge of the truth, that is, to faith, and by consequence to e∣ternall life, which consisteth in the knowledge of God and Christ. Thus the argument is fully answered.

Yet as touching the minde of Paul, the place needeth in∣terpretation, as Ambrose also admonisheth. For if God (who verily is Almightie, and doth whatsoeuer he will, in heauen and earth) will haue all men to be saued, and to come to the knowledge of the truth, why is not his will fulfilled? Neither say, as the Pelagians vsed to except, (as Augustine witnesseth) that therefore this will of God is not fulfilled, because men will not. For no free will doth withstand God being willing to saue, as he teacheth de correp. & grat. cap. 14. for so to will or not to will, is in the power of the willer or niller, that it hin∣dereth not Gods will, nor ouercommeth his power. For he himselfe doth the things that he willeth, concerning those men who doe not his will: seeing euen of the very willes of men, he doth what he will. Therefore many waies surely that Apostolicall and diuine sentence may rightly be vnderstood, that the very beginning of our faith shake not, wherein wee professe that wee beleeue in God the father almightie, Of which waies we will recite one or two.

First, albeit none but the elect come to saluation, and that

effectually called by the holy Ghost,* 1.220 by that vocation which is according to the purpose of God: yet God by his word calleth al to beleeue, and to conuert, that they may be saued, and not iudge themselues vnworthie of the kingdome of God. For this is that good, acceptable, and perfect will of God, that all heare the Sonne, repent, and beleeue the Gospel vnto saluation. As also Ezechiel testifieth, chap. 18.* 1.221 Why will ye die O house of Israel? Turne from all your iniquities be∣cause I will not the death of a sinner: Turne, and ye shall liue. And chap. 33. As I liue, saith the Lord, I will not the death of the wicked, but that he turne from his way and liue. For God reioyceth not in the destruction of such as perish,* 1.222 neither approueth an vnfaithfull and vnrepentant heart: but (as Paul testifieth) warneth all men to repent. But why this gift of grace, to wit, conuersion, (without which none can be saued) is not bestowed vpon all by him, who would haue all to bee saued, it must be referred to the hidden iudgements of Gods iustice. For who hath knowne the minde of the Lord? or who first gaue to him, that he should recompence him? This exposition Luther alloweth de seruo arbit. handling the place of Ezech. chap. 18.* 1.223 In that saying (saith he) I will not the death of a sinner, we see no other thing handled, then that the grace of God is preached and offered in the world, which they only re∣ceiue, in whom the law hath already wrought his dutie, that is, the knowledge of sinne. The rest contemne mercie promised in that saying. But why some are touched by the law, and others are not touched, so that they receiue, these refuse grace offered, it is another question, and is not handled here by Ezechiel, who speaketh of the preached and offered mercie of God, and not of that hidden and reuerend will of God, ordaining in his coun∣sell, whom and what maner of men he will haue to bee capable and partakers of the mercie preached and offered. Which will is not to be sought after, but with reuerence to be honoured, as the secret of Gods maiestie, reserued to himselfe alone, and for∣bidden vs. And anone after: God doth many things which he doth not shew vnto vs by his word: and he willeth many things also, which in his word he sheweth not that he willeth. So he

will not the death of a sinner, to wit, in his word: but he willeth it by that his vnsearchable will. But we must respect his word, and leaue his vnsearchable will. Againe, comparing this pre∣sent place of the Apostle with the place of the Prophet, hee addeth: If thou speake of God preached vnto vs, he will that all men should be saued, while he commeth to all in the word of saluation, and it is the fault of our will which doth not ad∣mit him, as it is said, Matth 23: How oft would I gather thy children, and thou wouldest not? But why the diuine maiestie doth not take away this fault of our will or change it in all, see∣ing it is not in the power of man: or why he imputeth that vn∣to him, seeing man cannot want it, it is not lawfull to enquire, and though thou shouldest seeke after it, yet thou shalt neuer finde it. These things so largely I am not ashamed to produce out of Luther, because of our aduersaries.

* 1.224Secondly, this may be the sense, and so Augustine Euchir. ad Laur. cap. 103. expoundeth: He will that all men be saued: that is, all kinde of men, seuered by what differences soeuer, kings, priuate men, noble, high and low, learned, vnlearned, wise, foolish, rich, poore, males, females, children and infants, in all ages, in all professions, and if there bee any other diffe∣rences among men. And this exposition agreeth throughly with the purpose of Paul. For thus he reasoneth: Whom God would haue to bee saued, for their saluation the Church ought to pray. But God would haue all, that is, whomsoeuer to bee saued, without difference of nation, sexe, age, order, and dig∣nitie: Therefore for all, that is, whomsoeuer, euen for kings, and other kinds of men, faithfull and vnfaithfull the Church ought to pray. Thus rightly is that expounded, which he saith, that we must pray for all men. For if wee should pray for all simply, and without exception of any one, in vaine had Iohn said, There is a sinne to death, I say not for that that thou shoul∣dest pray. 1. Ioh. 5.

* 1.225Elsewhere Augustine expoundeth these words, (he will that all be saued) saying: that all the predestinate may bee vnderstood by them, because all sorts of men bee in them, saith he, de correp. & grat. cap. 14. But of those words enough:

which if the aduersaries continue to abuse, let them also call to minde the exposition of Heerbrandus,* 1.226 Disput. de praedest. th. 93. and of Bidenbacchius and Osiander, Respons. ad asser∣tiones Iesuitarum Dilingensium: where they also allow the receiued distinction of the Schoolemen of the double will of God, which their Schmidlinus afterward endeuoured to confute: and they interprete the words of Paul with Augu∣stine, to wit, that he speaketh not of euery person of men, but of all the orders of men: or, not of euery singular one of all sorts, but of the sorts of euery one. Further, that which is an other reason of the aduersaries out of that place of the A∣postle, they captiously catch at, in that he saith: one Media∣tour of God and men: that is, all men whomsoeuer that come from Adam, say they: because also by the name of God, is vnderstood whatsoeuer is in God. But this is a meere shift. Paul speaketh indefinitly, that Christ is the Mediatour of God and men: he addeth not all: and if he had added it, the same restraint should take place, wherof was spoken before. For it is the part of a Mediatour,* 1.227 (as Ambrose obserueth in his exposition vpon the 1. of Timothie) to bee an vmpire be∣tweene him who hath sinned, and him against whom the sin is committed, that this party may pardon, and that man may hereafter abide in the faith of God: which thing certainly Christ did not take vpon him for the reprobate world, for whom he vouchsafed no not so much as to pray vnto the fa∣ther, Ioh. 17. Of which place also Cyrill discoursing,* 1.228 plainly testifieth, that Christ is the Mediatour and high Priest not of the world but of his owne, and that vnto them alone is attri∣buted rightly the benefit of the Mediatour.

But see the mans wit.* 1.229 By the word (God) is vnderstoode doubtles whatsoeuer is in God: therefore also by men, ought to be meant whatsoeuer is borne of Adam. I denie the con∣sequence: they bee onely loose broomes, and cords made of sand, hanging no more together, then if I should say: God hath made a couenant with man of grace and eternall life: therfore as by the word (God) is meant whatsoeuer belongeth to God, therfore by men also ought to be meant all men that

be, or shall be euery where, & so al shall be eternally saued. By this kinde of reasoning, or rather trifling, many things most absurd may be gathered. Betweene God and the seede of A∣braham there was a couenant of Circumcision. Now if a man vnderstood it of whatsoeuer seede Abraham should haue, because by the word God, may bee meant whatsoeuer belongeth to God, as well women as men should haue been circumcised in Israel. What is more foolish? But what shall we say to that which followeth,* 1.230 Who gaue himselfe a raun∣some for all? The answere is plaine by the things that haue been spoken before. For he truly gaue himselfe a price of re∣demption sufficient for all, none excepted at all of the whole vniuersalitie of men: but because the vnbeleeuers do not ap∣plie redemption to themselues, the wrath of God abideth on them.* 1.231 Also, he gaue himself the price of reconciliation for all that belong to the vniuersalitie of the elect, and to his owne bodie. Again, for al indefinitly, that is, for whomsoeuer Iewes and Gentiles, high and low, masters and seruants, as it hath been often already said. Vnto which opinion also Theophi∣lact inclineth.

* 1.232Another place is 2. Cor. 5.15. If one died for all, surely all are dead: and he died for all, that they which liue, should here∣after not liue to themselues, but to him who died for them and rose againe. Therefore wee hereafter know no man after the flesh. If wee haue knowne Christ after the flesh, yet now know we him so no more. Therefore if any man be in Christ, let him be a new creature. Old things are passed, behold all things are become new. Here it is twise said, that Christ died for all. Well? who denieth it? we say so too: but the doubt is of the sense. Our aduersarie saith, that Christ effectually died for all, so that the heauenly father in very deede hath receiued in∣to grace all mankinde, and euery one is passed from death to life, from sinne to righteousnes, from oldnes to newnes: but Paul saith not so: nay he manifestly impugneth the words of Paul. For in the words following, he defineth reconcilia∣tion by this, that God doth not impute sinnes, and, that wee be made the righteousnes of God in Christ. And this is done

by faith. For, that sinnes bee not imputed,* 1.233 and that faith is imputed for righteousnes, Paul vseth for one and the same thing, neither will he haue any other righteousnes of God to be meant, but that which is by the faith of Iesu Christ in all,* 1.234 and vpon all that beleeue, and not vpon all simplie, whether they beleeue or not.

What meaneth that saying of the ministers of reconcilia∣tion in this very chapter, doth it not euince the same thing? We being embassadors in the name of Christ,* 1.235 doe pray you in his steede, that ye would be reconciled to God. Which what other thing is it, then, repent and turne ye, that your sinnes may be done away, and so ye shall in deede be partakers of the pur∣chased reconciliation? Further, it is new and vnheard of,* 1.236 that euery man is made a new creature through Christ: seeing the Apostle writeth so expresselie, If any man be in Christ, (that is, hath admitted the faith of Christ, and beleeueth in him, as Hierome, Theophylacte, and other ancient writers obserue) he is a new creature. And Augustine saith:* 1.237 Therefore euery new creature, that is, the renewed people by faith in Christ, hath now cause to hope in him. Therefore such as are, and remaine without Christ, neither are, nor euer were new creatures: and whereas Paul saith, We know no man hence forth after the flesh: the meaning is not, that euery one is renewed by the benefit of Christ, as the aduersarie wresteth the saying: but this he meaneth, that all not regenerate be to him, as though they were not yet borne, that he respecteth or praiseth no carnall thing in any man, but approueth him, who is made a new creature by the faith of Christ, that he may liue henceforth to him, and not to the world. Augustine and Theophylacte re∣straine that word (no man) to the beleeuers, in sense some∣what diuerse from that we now spake of. Hereof it is mani∣fest, that the opinion of the vniuersall redemption and renew∣ing of all, beleeuers and vnbeleeuers, is cleane contrary to the words of the Apostle.

Goe to then, thou wilt say; How saith hee that Christ died for all? I answer, because the benefit of Christ is sufficient of it selfe to saue all, although it haue effect in those onely, who

cleaue vnto Christ as members vnto the head by the holy Ghost.* 1.238 Augustine in the place before cited, and Theophylact in his comment. respecting efficiencie, restraine the generall terme according to the custome of the scripture vnto the faithfull, for euen they alone are dead to sinne, and liue to Christ, who died and rose for them. And Augustine bringeth the place, Ephes. 2. Confirming this opinion, where the Apo∣stle saith: When we were dead because of sinnes, he hath quicke∣ned vs together with Christ, by whose grace ye are saued, and hath raised vs, and placed vs together in heauen, that he might shew in the ages to come, the exceeding riches of his grace to∣wards vs: for ye are saued by grace thorow faith, and ye are the worke of God created in Christ Iesu vnto good workes.

* 1.239Thirdly, the place Rom. 8. is obiected: If God be for vs, who can be against vs? Who spared not his owne sonne, but gaue him for vs all, &c. But here nothing is proued concerning the generalitie of men simplie, but of the vniuersality of the faith∣full and elect, seeing the generall terme All, is restrained vn∣to such; as when the same Apostle writeth of Abraham, that he is the father of vs all,* 1.240 and of that high Ierusalem, that it is the mother of vs all, verilie he would not haue it vnderstoode of all men, but of all the faithfull. The same restraint is here, for vs all: and many things concurre, if we consider what go∣eth before, and what followeth, which most plainely con∣firme this opinion. Certainely these are the words of belee∣uers, and such as insult ouer the world, which they ouercome by faith: If God be for vs, who can be against vs? How shall hee not bestow vpon vs all things, who hath not spared his owne sonne for vs? Who shall separate vs from the loue of Christ? In all things we are more then conquerors thorow him that loued vs. Againe, Who shall lay any thing to the charge of Gods elect?* 1.241 It is God, who iustifieth. Hereupon Augustine de correp, & grat. cap. 7. writeth, that this is a saying concerning the kingdome of the elect: If God be with vs, who can be a∣gainst vs? and the rest that follow. But it is obiected, that Paul speaketh to all, to whom he wrote his epistle, among whom there were some not elected, but to be cut off with

the vnbeleeuers. That is likely to be true, but it is meete, and right according to the nature of charitie, that Paul should iudge of all the sonnes of the Church at Rome and elsewhere, (so long as the contrarie did not appeare) as of the beloued and elect of God, as he witnesseth of himselfe, Phil. 1.7 and 1. Thess. 1.4. The sayings euen now cited are examples there∣of, Gal. 4.26. Rom. 4.16. and 8.18.

Fourthly it is said, Hebr. 2.8,* 1.242 9 &c. Thou hast put all things in subiection vnder his feete. And in that he put all things vn∣der him he omitted nothing that is not subiect vnto him. But now as yet we see not all things subiect vnto him, but we see Ie∣sus crowned with glorie and honour, who was made for a little while inferior to the Angels for the suffering of death, that by the benefit of God he might taste of death for all. For it was meete that he, (for whom are all these things, and by whom are all things,) should by bringing many sonnes vnto glorie, conse∣crate the prince of their saluation thorough afflictions. For both he that sanctifieth, and they that are sanctified, are all of one. For which cause he was not ashamed to call them brethe∣ren: saying, I will declare thy name vnto my bretheren: in the middest of the Church will I sing praise vnto thee. And againe, I will trust in him. And againe, Beholde I and the children, whom God hath giuen me. Because therefore the children are partakers of flesh and blood, he also was made partaker of the same, that by death he might abolish him who had the power of death, that is, the deuill, and might deliuer as many as tho∣rough feare of death, were all their life subiect vnto bondage. For verely he tooke not vpon him the Angels, but the seede of Abraham.* 1.243 Out of these words Huberus frameth certaine ar∣guments, which let the reader iudge and weigh with me. First thus he inferreth: All things are subiect vnto Christ [ 1] without exception, therefore also the reprobates, and by conse∣quence they ought also to belong to the communion of salua∣tion, and the kingdome of grace.

I answer, that all things are subiect vnto Christ,* 1.244 but not vnto the communion of Saluation: otherwise the diuell also with his Angels, sinne, death and hell it selfe should be recei∣ued

vnto the fellowship of saluation and grace, according to the minde of this disputer. But all things are subiect vnto him, because he hath rule ouer all, is Lord of all whether they be beleeuers or vnbeleeuers; of these to death, of the other to life, as Faber Stapulensis hath well written vpon this place. To that that he writeth, that the reprobates are subiect vnto Christ, as their Sauiour, that is, that they might bee saued, wee will then consent, when he hath taught, that al things are sub∣iect vnto Christ for saluation, euen sheepe and oxen and the very deuils. Truly all things are subiect vnto Christ the Sa∣uiour;* 1.245 but not as to a Sauiour to saue them, but as to him who hath receiued all power in heauen and earth.

[ 2] Secondly, he vrgeth the words, that he that sanctifieth, and they that are sanctified are said to be all of one, that is, partakers of one and the same nature: whereof he inferreth, that Christ suffered (vnderstand alwaies effectually) for the whole na∣ture of mankinde, and as many as are partakers of the same. But here there is no consequence at all. And he boldly wri∣teth, that this is so cleere, as nothing can bee more cleere. Trifles. For the Apostle saith not, that Christ sanctifieth all who are partakers with him of the same humane nature: nei∣ther can this bee gathered of his words, vnles a man altoge∣ther vnskilfull of Logicke, should think that that affirmatiue, he that sanctifieth and they that are sanctified, are all of one, may simply bee conuerted. More rightly the writer of the cal∣ling of the Gentiles, in the last booke, first chapter, saith: Na∣ture being euill and miserable in all men before reconciliation, is not made righteous in all, and among such as should perish there is a difference made in some part thereof, by him who came to seeke and saue that which was lost.

[ 3] Thirdly, he thus reasoneth: Christ hath abolished him, who had the power of death, the deuill. Ergo, by dying he hath pul∣led all and euery one out of his power. I answere, that the deuill is destroyed by the death of Christ vnto the faithfull,* 1.246 vnto whom all the assault of Satan is in vaine and of none effect, vntill the God of peace doe at length vtterly tread him vnder their feete.* 1.247 But the wrath of God abideth vpon the vnbelee∣uers,

and consequently the power of Satan, who is as a cer∣taine executioner of Gods wrath to punish. In the meane while we confesse with Leo, that the death of Christ is so rich in value, that if the vniuersalitie of captiues should beleeue in Christ, no bands of Satan could hold them. [Obiection.] * 1.248 But thus the de∣uill shall not bee abolished, while his power remaineth ouer very many. I answer, that it is a fallacie à dicto secundū quid, that is, from a saying spoken in part. For as we rightly say, that Christ doth abolish and take away sinnes, that is, the workes of the deuill, by iustifying and gouerning his owne (albeit in the meane while sinne ceaseth not to raigne in very many): so the deuill is worthily said to bee abolished by the death of Christ,* 1.249 although his power continueth towards the children of disobedience. Let other places be compared, wherein the Greeke word is extant, as 1. Corint. 1.28. Romanes 6.6. and 2. Tim. 1.10.

Fourthly, they be the expresse words of the Apostle: That [ 4] Christ tasted death for all, that he might set them at libertie, as many as were all their life subiect vnto bondage. To this we answere: if this saying be meant of the efficacie of Christs death, the vniuersall particle doth not comprehend all men and euery one: but all who are sanctified, as here and some∣what after the Apostle himselfe declareth. For when he had made mention of death which he tasted for all, straightwaies he annexeth a declaration of the sonnes of God, as it were painting out a certaine companie or armie of them, before whom (being to be brought from the kingdome of that hel∣lish Pharao into the true land of promise, and the glorie of the heauenly kingdome) goeth cheerfully that first begotten sonne of God, the prince and author of their saluation, who died for them all and rose againe, and being crowned with glorie and honour, carieth before them his crosse as it were for a standard, and prepareth and fortifieth the way for thē. And a little after: They that are sanctified, (saith he) and hee that sanctifieth, are all of one. Where by those that are sancti∣fied, he noteth such as are appointed to the saluation of their soules, and must be brought vnto glory, as he had said before.

In these surely the efficacie of Christs death is extant, and not in those who are not sanctified: as after also in the 10. chapter he saith, that Christ by one offering hath made perfect for e∣uer them that are sanctified. And these bee they of whom Christ himselfe speaketh, Ioh. 17. Father I sanctifie, that is, of∣fer my self for thē, that they may be also sanctified through the truth: to wit, they who are giuen to the sonne by the father, and are his people, as the Apostle also saith, vers. 17. of this chapter to the Hebrewes: Christ was in all things made like to his brethren, that he might be mercifull, and a faithfull high Priest in the things of GOD, to satisfie for the sinnes of the people.

And as for that which is mentioned of deliuerance from bondage and the horror of death by the death of Christ, wee may finde this effect also in the godly, who being armed a∣gainst corporall and spirituall death,* 1.250 with the death of Christ as with a remedie against all euill, haue passed from death to life. And so Brentius himselfe in Expli. Catech. expresseth this saying, page 164. Christ (saith he) hath abolished death by his death, not, that we should not die bodily, but that the bo∣dily death should not bee the destruction of him who beleeueth in Christ: for he is preserued in death to eternall life. Albeit as touching this later member, wee are to know, that the text may be indefinitly read, as the old translation hath it, and af∣ter that Luther in the Dutch: that he might deliuer them, who through feare of death were all their life subiect to bondage. For the Grecians, as Stephanus in his Thesaurus warneth, doe take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as many, as for who. And thus much of this kinde of testimonies, which say, that Christ our Lord died for all, with the answers also added to the reasons gathered out of the circumstances of those testimonies. Such places follow, wherein the fruite of Christs death and passion seemeth to be extended to all without exception.

CHAP. IIII.

HEre first the words of the Apostle are obiected compa∣ring the fall of Adam and the redemption by Christ to∣gether, Rom. 5.18. where among other things hee writeth,* 1.251 * 1.252 that as by one offence guiltines came vpon all men to condem∣nation: so by one iustification the benefit of Christ redoundeth vnto all men to the iustification of life. Both there is all men, and here also all: therefore as many as perished in Adam, are iustified by Christ. Neither is it any matter, say they, that it followeth straightway, that many are made righteous by the obedience of one: for by many is not vnderstood some onely, but all, because in like maner it is sayd, that in Adam many are made sinners. I answere:* 1.253 They do not plainly proue by this testimonie the thing that they would, though this were granted (as we with Augustine doe willingly graunt it) that those many ought to be taken for all. For the answere is two∣fold. First Augustine very often entreating of these words, [ 1] constantly expoundeth that all are iustified in Christ, not that all are meant to bee iustified by Christ, who are borne sinners of Adam: but because all who are iustified, cannot otherwise bee iustified than by him, euen as all who die, doe die in Adam. August. de nat. & grat. cap. 40.* 1.254 contra Iulianum lib. 6. cap. 12. De peccatorum meritis lib. 1. cap. 28. Epist. 57. In Enchir. cap. 51.

Further, in that hee saith, all and all, it appertaineth vnto [ 2] the multitude of both parts: and so there is a iustification of all through Christ, to wit, of all those who belong vnto Christs posteritie by spirituall regeneration. This exposition Hierome approueth in Comment. and among the Schoole∣men Thomas Aquinas Exposit. ad Romanos.* 1.255 Whom if the disputers at Tubinge little regard, let them beware, least they reproue their friend and Colledge Heerbrand of a false ex∣position. For so he Disput. de iustific. thes. 148. expounding the antithesis of the first and second Adam, saith: Both haue

merited something for their owne.* 1.256 Adam, sinne and death for such as are borne of him. Christ, righteousnes and life for those that beleeue in him. And the grace of Christ hath a∣bounded aboue sinne, because Christ hath obtained for vs the forgiuenes not of one sin onely, but of all together, as the words of the Apostle testifie. These things he, godly and soundly. But it is most false, and farre from the minde of Paul, that, to whomsoeuer sinne is ascribed, to them also righteousnesse should be imputed by the Apostle. For the Apostle speaketh expressely not of any righteousnesse, which afterward againe may be made ineffectuall, and that such as haue obtained it, may neuerthelesse after bee damned foreuer: but he entrea∣teth of that righteousnes, which whosoeuer haue, shal raigne for euer. For he saith: If by one offence death raigned through one, much more they, that receiue that exceeding grace and gift of righteousnes, shall raigne in life through one. Where∣vpon also he calleth it the iustification of life. But not all as many as died in Adam, shall raigne in an heauenly life. Ergo, neither all simply do receiue the gift of righteousnes through Christ. This Hierome weighed, saying: When he saith all are iustified, he speaketh not generally, but meaneth the multitude of each side. Otherwise if all men be found iustified in Christ, as in Adam they are condemned, there shall be none beside to be punished.

[Obiection.] But, thou wilt say, if more perished in Adam, than are sa∣ued in Christ, his grace shall be weaker than Adams sinne, which is against the Apostle in that comparison. [Answere.] I denie the consequence: because the greatnes and the power of grace aboue sinne, ought not to bee esteemed according to the multitude of those that are cōdemned in Adam, and of those that are iustified and glorified in Christ: for so grace should be equall onely and nothing at all stronger then sinne, yea euen if they should be made righteous in Christ, as many as are borne sinners in Adam. But now the grace of the Sauiour is infinitly mightier then the sin of the first man, and can doe so much more, as God can doe more then man. But in these things consisteth that largenes of grace aboue sinne.

Sinne brought forth death: Grace, righteousnes and life: [ 1] for it is easier to destroy and condemne innumerable,* 1.257 then to quicken and saue one: seeing no not all men gathered in one, could effect this, but the other, the offence of Adam onely, could bring to passe.

In Adam all of vs are wrapped vnto condemnation by [ 2] one only offence: but Christ doth deliuer his not only from that one originall sinne, but also from all actuall sinnes. Nei∣ther is there any righteousnes beside Christ, as there bee some sinnes beside the sinne of Adam,* 1.258 saith August. de peccat. me∣rit. lib. 1. cap. 15. And how mightie is this gift, which innume∣rable sinnes cannot withstand? And this the Apostle special∣ly respecteth, commending the abundance of grace aboue sinne. For he saith: Not as the offence, so is also the free gift of God: for guiltines entered in vpon one offence vnto condem∣nation, but the gift that God bestoweth, is giuen vpon many of∣fences to iustification. And after another maner declaring the abundance of grace, he straightway addeth: For if by one offence death raigned through one, much more they, who re∣ceiue that exceeding grace & gift of righteousnes, shal raigne in life by one Iesus Christ. As if he should say, if sinne be so ef∣fectuall to death, how much more grace to life, nay to a king∣dome in an heauenly life? Which comparison truly is weak∣ned, and grace is now ouercome of sinne, if it bee a certaine thing, that they also haue receiued that exceeding grace and gift of righteousnes, who shall be with the deuils for euer tor∣mented. In these things therefore the largenes of the grace of Christ, and his dominion is properly seene, and not in the comparison according to number, of those who perish, and who are saued.

To these it may bee added, that it falleth out not through [ 3] the penurie of redemption, or some insufficiencie of grace and obediēce of Christ, that many are not saued, but through their owne vnbeleefe. For the effusion of that righteous blood (as before we related out of Leo) is so rich in price, that if the whole number of captiues would beleeue in Christ, no chaines of Sathan could hold them.

* 1.259A like place is brought out of 1. Corin. 15.21.22. By man came death, and by man came the resurrection of the dead: be∣cause as in Adam all die, so in Christ all shall bee made aliue. Therefore all, none excepted, are redeemed and once saued by the death of Christ.

I answere, that this argument is easily dissolued, and hath not so much as a shew of truth: because Paul doth not speak of that quickening which is alreadie made in the crosse of Christ, but of that which shall be at the last day. And that quickening is meant, according to sound interpreters, either of the common resurrection of some to life, and of others to condemnation: or els (which is better liked of) of the bles∣sednes and glorie of the godly. If the first sense be allowed, no argument can thence bee drawne for the vniuersall re∣demption and saluation of all men. If the later, it is certaine, that that quickening shall not bee of all men simply, but of all the elect onely.* 1.260 Augustine vnderstandeth quickening in that place in the later sense, and sheweth that therefore it is said both there all and here all, because as all who die, die not but in Adam, so all who shall be quickened, shall not be quickened but in Christ.* 1.261 Ambrose in Comment. referreth that word all vnto the vniuersalitie of the elect. As death (saith he) held all who came of Adam, so also Christ purcha∣sed life for all, who bee of his bodie. To whom also Hierome subscribeth in the exposition of this place. Yea this is appa∣rantly the declaration of Paul himselfe, who when hee had said, that all shall be quickened in Christ, immediatly added these words: but euery one in his owne order: the first fruits is Christ, then such as are Christs at his comming. Therefore he speaketh of the quickening of all those that belong to Christ.

* 1.262A third place is alleadged out of the first chapter to the Ephesians, where it is read: that it was the good purpose of the father to renew, or to restore all things in Christ, both which are in heauen and which are in earth. Which very sentence Paul repeateth and more fully vrgeth to the Colos. chap. 1.19.20. saying:* 1.263 This was the good pleasure of the father, that in Christ

all fulnes should dwell, and that he might reconcile to himselfe all things in heauen and earth, making peace by that blood of his crosse. And the Apostle applying that generall doctrine to the Colossians, who had now admitted the faith of Christ, he further saith:* 1.264 Therefore you being in times past strangers and enemies, hauing your mindes set on euill workes, hath he now recōciled in that bodie of his flesh, through death, that he might present you holie and blameles and without fault before him∣selfe: if ye continue grounded and rooted in faith and be not moued from the hope of the Gospell, (which ye haue heard) which hath been preached vnto euery creature vnder heauen: whereof I Paul am a minister, reioycing now of those things which I suffer for you, and fulfilling likewise the remnants of the afflictions of Christ in my flesh, for his bodie, which is the Church. The aduersarie vrgeth the generall note, all things: because all things are reconciled and restored, that there is nothing at all omitted among men, which is not reconciled and restored by the death of Christ. But he cutteth his throate with his owne sword. For if wee must sticke to vniuersalitie without any restraint, why doth he restraine the generall note to mankind alone, and expoundeth all things, that is, all men? Before those words of the reconciliation of all, went that say∣ing: All things which are in heauen and earth were made by Christ; and all things consist in him; and that he was before all things: and hath the rule ouer all things. Why doth hee now goe from that vniuersalitie of all things repeated so of∣ten in so few words, and expoundeth it of the humane na∣ture alone, that all things are said to be reconciled by Christ? Doth he confesse at the length that the generall particle doth now and then require a limitation according to the circum∣stance of the place and matter, whereof is entreated?

But as touching the sense of this place, of the restoring and reconciliation of all things by Christ, many men haue spoken diuers things of this matter: yet none of the old interpreters, that I know, tooke the words of the Apostle in that sense, wherein they are produced by the aduersarie. But three expo∣sitions of any moment are brought foorth, to omit other of

lesse account. The first is, that the whole creature simplie needed the remedie of the death of Christ: men truly, that sinne and death being destroyed, they might obtain through faith euerlasting saluation: and Angels, that by the repayring of men, and the coniunction of earthly things with heauenly, they may fully reioyce: lastly, the Elements and the visible creature for the deliuerie of it selfe from destruction and cor∣ruption:* 1.265 for the very creature it selfe also (as Paul witnesseth) shall be freed from the bondage of corruption, into the li∣bertie of the glorie of the sonnes of God. This exposition is Theodorites in Comment. ad Eph. 1. Col. 1. & Heb. 2.

Other expound it of Angels and men. Hereupon August. Ench ad Laur. c. 62. In Christ (saith he) the things in heauen are restored, when the full of Angels is recompenced out of mē. And the things in earth are repaired, when men themselues, who were predestinated vnto eternal life, are renued from their old corruption. And in the same place expounding the words to the Colos. 1. How (saith he) are heauenly things pacified, but in vs, that is, in agreeing with vs? For earthly things were separated from heauenly for the contrarietie of life, as Hie∣rome hath noted vpon that place.

Thirdly, by those things which are in heauen other vnder∣stand the soules of the Saints,* 1.266 which be now in the kingdome of heauen: and by earthly things, the elect who as yet are pilgrimes in the banishment of this present life, as Anselme expoundeth in so many words. Rightly truly. For Paul saith not that peace was made betweene heauenlie and earthlie things, betweene Angels and men: but that God had recon∣ciled to himselfe, both the things which are in heauen, and which are in earth. And that so it ought to bee construed, the Greeke text doth proue, albeit others construe it with the verbe that is translated, making peace. Further, the applica∣tion which is added, (Therefore vs truly hath he now reconci∣led, who were in times past strangers and enemies) doth suffi∣ciently declare, that the proprietie of reconciliatiō belongeth to the faithfull: and that the vnbeleeuers, as long as they bee such are void of reconciliation, and enemies of God.

But the aduersarie,* 1.267 that he may leaue no stone (as they say) vnmoued, would faine establish his opinion of the vniuersa∣litie of reconciliation by this also,* 1.268 that Paul exhorteth all the Colossians to continue stable in the hope of the Gospell, and so signifieth, that they also are reconciled, who fall away or may fall away from hope and faith. I answere: seeing wee are to iudge charitably of others, such are counted and rec∣koned for faithfull and elect, and therefore reconciled and heires of righteousnesse and eternall life, whosoeuer professe with vs the faith of Christ: but then they be truly that, which they are called, if they continue in that, for which they are so called. But if they haue not perseuerance, they are not truly so called, as Augustine writeth de Correp. & grat. cap. 9. But of this more at large afterward in the arguments of the second ranke or order.

The aduersarie also warneth vs, to marke well in the words of the Apostle ad Col. 1. that he not onely said, that the Gos∣pell was preached to all the Colossians, but the hope of the Gospel. And yet it is in the text, neither be ye moued away from the hope of the Gospell, which ye haue heard. Therefore it is a marueilous attention of the man, who bids vs marke here that which is not found at all in the text, neither if it were found, could make any thing for the matter.* 1.269 For the hope of the Gospell pertaineth not to the hearers, but to the belee∣uers: and as Hierome saith: they that liue contrary to the Gospell, cannot expect the hope of the Gospell. That thing rather ought here to bee marked, that Paul sheweth that the Colossians are reconciled to God no otherwise, but as men alreadie conuerted and beleeuing. You which in times past (saith he) were strangers, hath he now reconciled. For in these words there is a manifest contrarietie of their double state, to wit, of faith and infidelitie. Before being strangers and ene∣mies, now they were reconciled in that bodie of the flesh of Christ. Where then is that generall reconciliation euen of those that beleeue not, nor euer will beleeue?

In the Conference at Mompelgart is also cited the place to the Rom. chap. 11. God hath shut vp all vnder vnbeleefe,* 1.270 that

he might haue mercie vpon all. But the speech there is of two people, Iewes and Gentiles, whom striuing together it plea∣seth God by course to bring vnto faith: to wit, that as the stubbornnes of the Iewes gaue occasion of the conuersion of the Gentiles: so the Iewes afterward prouoked with emula∣tion of the mercie bestowed vpon the Gentiles, will them∣selues also beleeue in Christ, and so all shall be partakers of Gods mercie, that is, both the people of the Iewes and Gen∣tiles. Wee cannot referre this to particular persons in both people, seeing it is without all doubt, that faith and repen∣tance, which Paul noteth out here vnder the word mercie, belongeth not to all and euery one.

* 1.271One place of this order remaineth, Ioh. 17. Thou hast (saith Christ) giuen me power ouer all flesh, that whatsoeuer thou hast giuen me,* 1.272 I may giue vnto them eternall life. Hence Huberus inferreth, that there is nothing more certaine, then that God is reconciled to al. Nay, nothing more vncertaine. Let a syllogisme bee made, and the false conclusion will straightway appeare. For the maior is false taken vniuersal∣lie, as it ought to bee taken: that, ouer whomsoeuer Christ hath power giuen him, they are reconciled to God. For he hath power giuen him ouer oxen, asses, and all creatures in heauen and earth, euen ouer the deuils also. But what if we stay only in mankinde? after this sort: What men soeuer are giuen of the father to Christ, they be therefore giuen, that he might giue them eternall life. Now all men are giuen of the father to Christ, because he hath giuen him power ouer all flesh, to wit humane: Therefore al men are therefore giuen vnto him, that hee might giue them eternall life. I deny the minor, in that sense as here and elsewhere often that maner of speech is taken, to bee giuen to Christ. For proofe I an∣swere, it is another thing, that power is said to bee giuen ouer al flesh to Christ, than that al men are giuen to him. Which things because they bee confounded of this disputer, let vs heare Augustine in Ioh. tract. 111.* 1.273 Who are they, whom hee saith are giuen him of his father? are they not they, of whom elsewhere it is said: No man commeth vnto me, vnlesse the

father who sent me, draw him? They are then those, whom he hath receiued of the father, whō he also chose out of the world, that now they may not be of the world: and yet they are also the world, beleeuing and knowing that Christ was sent of God the father. For so be saith, Thou hast giuen him power ouer all flesh, that is all men, that all that thou hast giuen him, he might giue vnto them eternall life. Where he sheweth, that he hath recei∣ued power ouer all men, to deliuer whom he will, and condemne whom he will: but that those are giuen vnto him, to all whom he may giue eternall life. For so he saith, that all that thou hast giuen him, he may giue vnto them eternall life. Therfore they are not giuen vnto him, to whom he will not giue eternall life, although he hath power ouer them also, who hath power giuen him ouer all flesh. These things, saith he, being the best appro∣ued of the old writers. And surely the words of the text are so plaine, that it is a manifest error and more then an error, that all are indifferently giuen to Christ. For the truth saith: I haue made knowne thy name vnto the men that thou gauest me out of the world. I pray for them, I pray not for the world,* 1.274 but for them whome thou hast giuen mee. Holy father, saue them whom thou hast giuen me, that they may be one as we are. Father I will that they whom thou hast giuen me, may bee with me where I am. Whatsoeuer the father giueth me shall come vnto me: and this is the will of him that sent me, that whatsoe∣uer he hath giuen me, I should lose nothing but should raise it vp at the last day. Who, but one that is willingly blinde, doth not see here, that the Lord by that speech would distinguish his owne, from such as bee not his, and those that shall be sa∣ued, from such as shall be damned? Neither is that any hin∣derance to this, which is obiected of the sonne of perdition: Whom thou hast giuen me I haue kept, and none of them is lost, but that lost sonne, that the Scripture may be fulfilled. For that is rightly taken of the election vnto the Apostleship, and so also Augustine sheweth tract. 106. Therefore here the phrase is taken in another sense, as there is also a third sense found, and that most generall: All things are giuen to the sonne of the father. Ioh. 3. Matth. 11.

CHAP. V. An examination of places wherein there is mention made of the World in this matter.

I Proceede to testimonies wherein mention is made of the World in the Scriptures in the matter of saluation: which likewise by the aduersaries are drawne for the confirmation of the error of the vniuersalitie of grace, in regard of particu∣lar persons in mankinde.* 1.275 Such as these bee: So God loued the world. Behold the lambe of God that taketh away the sinnes of the world. The bread which I will giue is my flesh, which I will giue for the life of the world. I came not to condemne the world, but that I might saue it.* 1.276 And, God was in Christ reconciling the world to himself. He is also called the Sauiour of the world, and the propitiation for the sinnes of the whole world. In these and such like places, wheresoeuer the world is spoken of, whereupon God hath bestowed his grace, they maintaine that the word cannot otherwise bee taken, then indifferently for all men beleeuers and vnbeleeuers. For of many signifi∣cations of the World, they acknowledge onely three chiefe, wherein they say the rest may easily be included: as, that the word World is taken for the frame and vniuersall compasse of heauen and earth: then for the common multitude of all men good and bad: lastly, for that part of men which com∣prehendeth the reprobates and vnbeleeuers. Of these signifi∣cations the first and the third agree not with those places. It remaineth then that all those places bee taken in the second signification.

I answere, that the reckoning was insufficient in the ma∣ior. For as the world in the holie Scriptures is taken for the re∣probates and vnbeleeuers only: so also it is often vsed for the elect and faithfull dispersed throughout the whole world. There be many plaine testimonies to proue this. Ioh. 14.31. he ioyneth both those significations together in those words of Christ: The prince of this world commeth and hath nothing

in me: but that the world may know that I loue the father, and that I doe as the father hath commanded, rise let vs goe hence. Of this world also is that, Ioh. 17.21. that the world may know that thou hast sent me. Which is that world, which shal know Christ and beleeue in him, but that which is discerned from the world of reprobates? For of these about the end of the same chapter he speaketh: Righteous father,* 1.277 the world doth not know thee, but I know thee, and these haue knowne that thou hast sent me, and I haue manifested thy name vnto them, and will manifest it: to wit, vnto them of whom hee had spoken, that the world may beleeue that I am sent of thee. So Rom. 4. the promise is said to bee made to Abraham, that he should be the heire of the world, that is, the father of all beleeuers cir∣cumcised and vncircumcised, as Paul himself declareth. And chap. 11. he saith, that the fall of the Iewes is the riches of the world, and the casting away of them, the reconciliation of the world, that is, of the Gentiles, to whom he saith, saluation hap∣pened by the ruine of the Iewes, that they might bee prouo∣ked to follow them. Where wee see the word world also re∣strained for them that appertain vnto that fulnes of the Gen∣tiles, which is appointed to come into the roome of y^e Iewes. Therefore it is idle and impudent wrangling to say:* 1.278 where be we able to finde and plainly shew in the whole Scripture, that the world is taken onely for a certaine kinde of men, whom God hath chosen to be saued?

But goe to, let vs annexe to these the testimonies of Au∣gustine, the very chiefe of the old Diuines,* 1.279 and most practised in such questions against the Pelagians. He, tract. in Ioh. 110. vpon that saying: that the world may beleeue,* 1.280 writeth after this sort: Behold he that said, I pray not for the world, doth pray for the world, that it may beleeue, because there is a world, whereof is written: that wee may not bee condemned with the world. For this world he praieth not, for he knoweth whereto it is predestinated. And there is a world, whereof it is written: The sonne of man came not to condemne the world, but that the world by him may be saued. Whereupon the Apostle also saith: God was in Christ reconciling the world to himselfe:

for this world he prayeth, saying: That the world may beleeue that thou hast sent me. The same man in the next tract saith: Who are those whom he saith are giuen him of his father? They be those whom he receiued of the father, and whom he himself chose out of the world that they might not be of the world: and yet they themselues are the beleeuing and knowing world, that Christ was sent of God the father, that so the world may be de∣liuered from the world, and that the world which is reconciled to God, may not bee damned with the world that is enemie to God. And about the end of the same Tract vpon that saying: The world doth not know thee, he saith, The world surely which is predestinated to damnation, by desert doth not know: but the world which he reconcileth to himselfe through Christ, doth know not of desert but of grace. Againe, tract. 53. Euill men are called the world, because they bee scattered through the whole earth: and good men also are called the world, because they likewise bee dispersed through the whole earth. Where∣vpon the Apostle saith: God was in Christ reconciling the world to himselfe. And in this sense in the same place hee ex∣poundeth the saying: Now is the iudgement of this world, to wit, the iudgement not of damnation, but of separation, whereby it shall come to passe, that farre and wide sins shall bee pardoned, and thousand thousands shall be deliuered through faith from the power and rule of the deuill, and re∣conciled vnto God.

* 1.281Likewise Ambrose saith in Psal. 118. serm. 12. The whole world is truly in the Church, wherein there is not the Iew only, nor Grecian, Barbarian, Scythian, bond or free, but we are all one in Christ Iesu. By these sayings it appeareth that it is a ve∣ry rotten foundation, that the word (world) wheresoeuer it is expressed in the Scripture in the matter of grace, doth note out an vniuersalitie of all mankinde, none at all excepted.

* 1.282Now let vs consider the places by themselues seuerally. As touching the words, Ioh. 3.16. So God loued the world, we say that by the name of world, mankinde indefinitly is meant, as Christ saith, Ioh. 17. I pray not for the world, that is, for the reprobates, but onely for them whom the father gaue vnto

him, and should beleeue in him.* 1.283 Paul also to the Romanes declareth, that the loue of God in Christ is so great, that the beloued of God are made vnconquerable, against things present, and to come, and against all the temptations of the world: which thing certainly cannot be spoken of all men. Therefore that loue belongs not to all, albeit generally God hateth nothing of those things hee hath made, as wee haue seene before.

But goe to, let vs answere the contrary reasons, whereby they endeuour to proue, that the word world, which is verie doubtfull in the Scripture, is here necessarily taken for the whole masse of mankinde, altogether say they, as it is taken Rom. 5. By one man sinne came into the world, and death by sinne. D. Iacob Andreas Colloq. Mompel. appealeth vnto the iudgement and one consent of all writers and interpreters old and new. Great rashnes certainly, which to suppresse, I will produce one of many, euen Rupertus Tuitiensis, who flo∣rished about 400. yeres ago. He in Comment. in Ioh. where∣in he diligently vseth to follow Augustine, thus writeth vpon this present place: We take the world surely which God loued,* 1.284 for mankinde that is, quicke and dead: dead truly, who expec∣ted through faith Christ to come: aliue, who either of Iewes or Gentiles should beleeue in him. For so he saith without diffe∣rence of Iew or Gentile vniuersally, that whosoeuer beleeueth in him should not perish, but haue eternall life. In the iudge∣ment of Augustine this exposition is confirmed by the sen∣tence immediatly added of Christ, when he saith: for God sent not his sonne into the world to condemne the world, but that the world may be saued. It is the same world doubtlesse which the father loued, and which Christ came to saue. And that world for whose saluation Christ came,* 1.285 as Augustine witnesseth (as wee cited before) be the elect and beleeuers. Hearken Huber, and cease to be angrie, if this interpretation please vs also: or els if thou canst disproue it, remember that thou must contend with reasons, and not with railings, to finde out the trueth. But haue ye any reason? D. Iacobus bringeth for a reason, that Christ addeth in the same place:

This is the iudgement,* 1.286 that light is come into the world, and the world loued darknes more then it. Here the word world, saith he, cannot be vnderstood of the elect onely, but special∣ly of those who are reiected and damned. But he negligent∣ly alleadged the text: for it hath, men loued darknes. There is no mention of world.* 1.287 Huberus proofe is nothing sounder. Christ (saith he) diuideth the world into two sorts: into such as receiue, and such as withstand the light, or of beleeuers and vnbeleeuers. Therfore to both sorts of men did God send his sonne. I answere, the Antecedent is denied. Among men truly some beleeue, others doe not: some loue the light, o∣thers hate it: but that Christ diuideth that world, whereof he had said, (So God loued the world) into two kindes, it cannot be proued out of the text. Thus it appeareth that there is no argument here out of the word world. Further, albeit it shuld bee graunted, that by world there, is meant al men, it would not yet follow, that Christ and his benefits doe therefore be∣long to all, whether they beleeue or not, seeing they are ex∣pressely restrained vnto the vniuersalitie of the beleeuers, while it is added: that whosoeuer beleeueth, should not perish, but haue eternall life. What can be more cleere?

* 1.288As touching the place, Ioh. 1.29. Behold the lambe of God that taketh away the sinne of the world: we willingly graunt, that the sacrificing of this Lambe is sufficient for all the sins of all men: but as touching the effect, Christ taketh away sinnes from such as confesse them, and beleeue, as Iohn him∣selfe witnesseth, 1. Epist. 1. If we confesse our sinnes, he is faith∣full and iust to forgiue vs our sinnes, and to clense vs from all iniquitie. Againe, If wee walke in light, as he is the light, wee haue fellowship with him, and the blood of Christ purgeth vs from all sinne. He calleth it sinne in the singular number, for any kinde of iniquitie. And where he saith (of the world) he draweth the efficacie of this sacrifice indifferently vnto the redemption of Gentiles and Iewes, least the Iewes should thinke that the redeemer was sent to them alone. Hereupon the Saints in that song of the Lambe doe sing, Apoc. 5 9. Thou wast slaine, and hast redeemed vs to God by thy blood, out

of euery tribe and language, people and nation, and hast made vs to our God kings and priests, and wee shall raigne vpon the earth.

As touching the words of Christ, Ioh. 6.51.* 1.289 The bread which I will g••ue is my flesh, which I will giue for the life of the world: out of that whole Sermon it is cleerer than the noone day, that not euery one is made partaker in very deede of this spirituall & eternall life, and also of that true heauenly bread, but such as by faith come vnto him, and eating his flesh and drinking his blood, are incorporated into him, as they bee, whom the father hath giuen to the sonne. For the truth saith: Verely I say vnto you, vnlesse ye eate the flesh of the sonne of man, and drinke his blood, ye shall haue no life in you. He that eateth my flesh, and drinketh my blood, hath euerlasting life. For my flesh is meate in deede. As the liuing father hath sent mee, and I liue by the father: so also hee that eateth mee doth liue by me. Than which words what can bee spoken more cleere, for the confirmation of our opinion, to wit, that the effect of this sacrifice, whereby Christ offered himselfe to the father, as a sweet smelling fauour for the life of the world, be∣longeth not vnto all without respect of faith or vnbeleefe, but vnto them who are incorporated into Christ to be partakers of the spirit?* 1.290 For participation (saith Augustine) whereby we eate him, is the cause that we liue through Christ. Neither can a man liue by the spirit of Christ, vnlesse he be of his bodie, as my bodie liueth by my spirit, and thy bodie by thine.

How is then Christ the life of the world?* 1.291 for he witnesseth that he giueth life vnto the world, and that he will giue him∣selfe [ 1] for the life of the world. Further, Christ sayd vnto all [ 2] to whom he preached: My father doth giue you true bread from heauen, and yet many of them afterward went away from him. Therefore that bread of life belongeth to al alike,* 1.292 to backsliders, and continuers; to the saued, and the dam∣ned.

[Answere to the first.] To the first obiection I say, * 1.293 as the Apostle writeth of Abra∣ham, that by promise he was made the heare of the world, that is, the father of all the faithfull: so that much more Christ is [ 1]

rightly termed the life of the world, as farre forth as he be∣stoweth eternall life vpon the sonnes of Abraham dispersed through the world. [ 2] Secondly, he is also the life of the world, taking now the world for all men, who are, haue been, and shall be, as farre forth as no one man of all mortall men can haue life but by him albeit notwithstanding not all in verie deede are quickened. For there is not in any other saluation or life,* 1.294 neither is there any other name vnder heauen, which is giuen among men, whereby we must be saued. [ 3] Thirdly, he did that which lay in him, offering such a sacrifice, which was sufficient to haue taken away the destruction of all, and to haue restored life to all: but that the vnbeleeuers receiue not life, they are in fault by refusing Christ, as Theophilact vpon this very place, and vpon the 9. to the Hebrewes teach∣eth. [ 4] The same man noteth, that the life of the world may be also vnderstood for the generall resurrection, that hee gaue himselfe for the life of the world, as faire foorth as his death hath procured a generall resurrection to all mankinde. But this seemeth to be too much forced.

[Answer to the second obie∣ction.] Vnto the later obiection: The father giueth you heauenly bread: I answere that it may be expounded two waies: He giueth you that is, he offereth you, (for Christ was in the midst of them) it remaineth that you would receiue it: or rather that the word (you) bee taken concerning the bodie of the people indefinitly, and not of euery person among the peo∣ple, after such a like phrase altogether, and opposition in the matter it selfe,* 1.295 as is in the saying of Iohn Baptist: I truly bap∣tise you with water: but there commeth one who is stronger then I, he shall baptise with the holie Ghost and fire. Which thing Iohn (as Luke saith) spake vnto all, euen to the Phari∣sees and Saduces, as it is in the other Euangelist. Yet who here, but one that is too too ignorant and impudent, will maintaine by the word (you) that all were baptised of Christ with the spirit and fire, as many as had heard that word from Iohn? But he that wil simply vnderstand it, the sense is plaine, to wit, that Iohn, as a minister of the outward work, did bap∣tise with water: but Christ as the Lord did giue the spirit.

For the force of Baptisme is of God alone, and not of the mi∣nister, saith Ambrose Epist. 217. So the sense of this place is, that it belongeth not to Moses, but to God to giue that true bread from heauen: that Moses as a seruant in the house of God gaue them Manna, corporall foode, and the figure of that spiritual, which God giueth, and not man. Whereupon it is also called by Christ the bread of God. Augustine also giueth this sense, and the words require it, and it is confir∣med with that, which in the same chapter Christ saith: La∣bour for the meate which abideth vnto eternall life, which the sonne of man will giue vnto you, to wit, if you shall beleeue in me. For seeing this meate abideth vnto eternall life, it apper∣taines not vnto the damned, who shall hunger and thirst for euer.

Touching the sayings: I came not to iudge the world,* 1.296 but to saue it. Also, God was in Christ, reconciling the world vnto himself, it appeareth plainly by the testimonies of Augustine before alleadged, that they be rightly meant of the beleeuers through the whole world. For, that sinnes may not be impu∣ted vnto vs, but that we may bee made the righteousnesse of God in Christ (as this reconciliation of the world is descri∣bed of Paul) a true faith in Christ is required:* 1.297 but vpon the vnbeleeuers the wrath of God abideth. So of that wee say: Christ is the Sauiour of the world, it doth not follow, that all and euery one in mankind, whether they beleeue or not, are therefore redeemed from all sinne and condemnation, and made partakers of saluation in Christ:* 1.298 but the Lord Iesus sa∣ueth his people from their sinnes, that is, all who hope in him. And because they bee dispersed through the world,* 1.299 for this and other causes before declared, he is worthily tearmed as the life of the world, so also the Sauiour of the world. As also he is called the light of the world, yet all without difference are not pulled out of darknes by him. In the meane while, because all beleeuers in him haue the light of eternall life, and no man can attaine to any light of grace but by him, this praise rightly belongeth vnto him:* 1.300 euen as the visible Sunne is the light of the world, and of right is said to lighten

the world euery day, albeit in the meane while so many things in the world are still without light, either because they be not capable of it, or because abiding in darknes, they come not to the light that they may enioy it.

* 1.301The words out of Iohn 1. Epist. chap. 2.2. as yet remaine. Little children, if any man sinne, we haue an aduocate with the father, and he is the propitiation for our sins, and not for ours onely,* 1.302 but also of the whole world. Here Huberus is beyond measure puffed vp, that this place is notable and vnanswer∣able. It is so altogether, but not in that sense, for which hee so stoutly striueth. And he saith, that if wee can bring one place out of the Scriptures, that Christ is a propitiation for some men onely, that is, for the beleeuers, then he will assent vn∣to vs.

But the answer is two-fold. If men like to vnderstand the place of Sufficiencie, wee willingly graunt, that the blood of Christ is sufficient to appease God for the sinnes of all men, so that there was no neede of another expiation or sacrifice for the cleansing and saluation of all, so that all could and would applie to themselues by faith that satisfaction. And so of the new writers Illyricus also, whom our aduersaries vse greatly to aduance, declareth in his glosse. What if thou maist see Iacob Andree himselfe Coll. Mompel. pag. 514 & 546. to come to that point at the length? yet beside the mat∣ter altogether: for he was to proue, that Christ not only suf∣ficiently, but also effectually hath satisfied for the sinnes of al, none at all excepted. This when hee had taken in hand to proue by this present testimonie, & was at a set in the myre, (as the prouerbe is) hee fled vnto the vulgar saying of the Schoolemen, that Christ died for the sinnes of all men suffi∣ciently, although not efficiently. Singular dexteritie of a pro∣found disputer doubtles.

This then being graunted of the sufficiencie and power of this propitiation, I say according to the propounded distin∣ction, that in very deed notwithstanding, the blood of Christ doth profit the faithfull vnto the appeasing of Gods wrath, and not the vnfaithful: as it is plainly written, Rom. 3.24.25.

We are iustified freely by the redemption made in Christ Iesu, whom God set foorth to bee a propitiation through faith in his blood. And Iohn himselfe, 1. Ioh. 1. If we walke in light (saith he) we haue fellowship with God, and the blood of Christ pur∣geth vs from all sinne.* 1.303 After which sort also the Church out of euery tribe and tongue is described of him, as vnto which the proprietie of redemption by the blood of the Lambe slaine doth appertaine. Doest thou not see Huber, that Christ effectiuely (whereof the question is betweene vs) is the pro∣pitiation of the beleeuers, and not of vnbeleeuers?

And the words of Iohn doe well agree vnto this vniuersa∣litie of the beleeuers: He is the propitiation for our sinnes, and not for ours onely, (to wit who now beleeue) but also for the sinnes of the whole world, that is, of the beleeuers now, and of such as shall beleeue hereafter in his name vnto the end of the world. As also Christ the high priest of our profession, (whose words Iohn seemeth to haue followed of purpose) in his last most feruent prayer,* 1.304 prayed his father not onely for the beleeuers then, but also for them who afterward should beleeue,* 1.305 whom also (as wee obserued before out of Augu∣stine) he in the same place calleth the world, when he saith: that the world may beleeue that thou hast sent me.

And of this very world of beleeuers out of all nations and of all times, that is,* 1.306 of the Church throughout the whole world, Augustine expoundeth this very place of Iohn, Tract. 1. & Epist. 48. in these words: The whole world is set in euill, because of the tares which are through the whole world. And Christ is the propitiation of our sinnes, and not onely of ours, but of the whole world, because of the wheate which is through the whole world. And more fully, Tract. 87. in Ioh. The vniuersall Church (saith he) is most commonly called by the name of the world: euen as that is, God was in Christ reconciling the world to himselfe. And that, The sonne of man came not to iudge the world, but to saue the world. And Iohn in his Epistle saith: We haue an Aduocate with the father Iesus Christ the iust, and he is the propitiation of our sinnes: and not of ours onely, but of the whole world. The whole world therefore is the

Church, and the world of perdition doth hate the world of re∣demption. These things Augustine.

Cyrill also vpon Iohn, lib. 11. cap. 19. reconciling the words of Christ, I pray not for the world, with the saying of Iohn, writeth after this sort: Iohn seemeth to differ from our Sa∣uiour. For our Sauiour refuseth here to pray for the world but Iohn affirmeth, that he is a propitiation and aduocate not for our sinnes only, but for the whole world. But S. Iohn, because he was a Iew, least the Lord should seeme to be an aduocate with his father for the Iewes onely, and not also for other Gentiles, which being called, doe obey, necessarily added (for the whole world.) But the Lord Iesus separating his owne from such as are not his, saith, for them onely who keepe my words and re∣ceiue my yoke, doe I pray. For whose Mediatour and high priest he is, to them onely he attributeth worthily the benefit of me∣diation. These things Cyrill.

In like maner the author of the calling of the Gentiles, lib. 2. cap. 1. expoundeth the saying of Iohn no otherwise but of the fulnes of the faithfull, whereof there is accounted a certaine speciall vniuersalitie, that out of the whole world, the whole world seemeth to be deliuered, and out of al men, all men seeme to be taken: and that according to the vse of the Scriptures, naming for a part of the earth, all the earth; and for a part of the world, all the whole world; and for a part of men, all men, as plentifully the same man sheweth lib. 1. cap. 3. Further, the Church of Smyrna in the Epistle of the life of Polycarpus (which Eusebius reciteth) speaking of Christ saith,* 1.307 that he suffered for the saluation of the whole world of them that are to bee saued.* 1.308 Hereupon againe the great rashnes of Iacob Andreas appeareth, who boldly affir∣meth, that this is most certaine and vndoubted of, among all truly godly & sincere teachers, that the words of Iohn ought to be vnderstood of all men, none excepted. By these men which I haue produced, being without controuersie godlie and sincere teachers of the Church, it appeareth that it is most false.

But Iohn set downe the vniuersall particle, of the whole

world. As though that world of good men had not his vni∣uersalitie. Certainly the same Apostle feared not to say, the whole world lieth in euill, that is,* 1.309 because of the tares which are through the whole world. And in the Gospell after Iohn the Pharisees say: Ye see that wee profit nothing,* 1.310 behold the world goeth after him. Where so old an interpreter as Non∣nus the Greeke Paraphrast, and Luthers Dutch translation reade with the vniuersall particle, the whole world followeth him. Shall we say, as these men doe, that all men none excep∣ted, followed Christ? What were more foolish? So Matth. 8.34. The whole citie went out to meete Christ. And Luk. 7.29. The whole people and publicans iustified God. The Kings of the whole world were gathered by vncleane spirits to fight. Apoc. 16.14. and 13. there, The whole earth followed the beast. This vsuall kinde of speaking in the Scriptures, interpreters commonly doe imitate. So Augustine Tract. 4. in Ioh. wri∣teth: that the whole world is Christian,* 1.311 and the whole world is wicked because through the whole world there be vngodly, and through the whole world there be godly. The same man in Psal. 22. vpon those words: In the great Church will I con∣fesse vnto thee: the great Church is the whole world, and for this whole world, that is, for the Church dispersed euery where, he saith that the blood of Christ was shed, and it was wholy re∣deemed, and not onely Aphrica, as the Donatists did shut vp the Church in a part of Aphrica.

I omit others, and returne to the examples of the Scrip∣ture, adding this vnto the former, that in Luke 2. it is read, that there went out an edict from Augustus Caesar, that the whole world should be taxed. Seeing here diuers nations be∣ing associated through the author tie of the onely Romane Empire, haue the name of the whole world; what maruell is it, that the fulnes of the Gentiles, being called vnto the vnitie of the faith and the body of Christ, doth obtaine the account of the whole world?* 1.312 For Christian grace is not contented to haue those limits that Rome had, but it hath alreadie subdued many people vnto the scepter of the crosse of Christ, whom Rome by his weapons brought not vnder subiection. Wher∣fore

the vniuersall terme nothing hurteth the exposition be∣fore alleadged: as neither doth that preiudice it, which Hu∣ber writeth,* 1.313 of an argument from the generall to the speciall, or from the speciall to indiuiduaes or singulars. Certainly from the generalitie of the faithfull,* 1.314 the argument procee∣deth to thee & to me: that if any man sinneth and beleeueth in Christ, there is an attonement purchased for him through faith in the blood of Christ And these things thus farre of the testimonies, wherein mention is made of the world in the matter of grace.

CHAP. VI. Answers vnto the sayings of the Scripture touching the vniuersalitie of the preaching of the Gospell.

THere bee also other places of the Scripture cited, which teach that the Gospell belongeth to all: as, that which Paul, Rom. 16. testifieth: that that mysterie was kept secret from al eternitie, and was declared in his time to all nations by the decree of the eternall God. And Colos. 1. of the same my∣sterie hid from the world and the former ages, he saith: that it was then reuealed by God to his Saints, to whom hee would make knowne, what are the riches of this glorie among the Gentiles. Of the same sort also is that which is alleadged out of Acts. 17. The times of this ignorance God regarded not, but now it is preached to all men euery where, that they repent. And to Tit. 2. The grace of God which bringeth saluation to all men hath appeared. Againe Luk. 24. Thus it is written, and thus ought Christ to suffer, and that repentance and remission of sins must be preached in his name among all nations. Such places as these are brought, not so much to proue an vniuersall re∣demption of all men, as many as come of Adam: as to hurt, and with cauils to shift off the doctrine of Gods predestina∣tion, which in many places is taught in the word of God, and so fortified with euident testimonies, as that it may bee pres∣sed, it cannot bee oppressed. But of predestination wee haue

purposed to speake in another place, wee will not here vndis∣creetly mingle things together. Yet three things I will briefly giue admonition of.

First, as I said, because the Gospell is preached to all,* 1.315 it can [ 1] not be gathered thereof that redemption and righteousnesse and other riches of the grace of Christ therefore belong to all by proprietie and fruition: but the riches of the Gospell are properly theirs who obey the Gospell. For they are called blessed of Christ, who heare the word of God and obserue it.* 1.316 But in whom the word of the Gospel is not mixed with faith, hearing doth not profit them,* 1.317 as is fully shewed in the epistle to the Hebrewes, by the example of the old people.

Secondly, I say that it is foolish and false,* 1.318 which these men [ 2] meane, that the Gospell of saluation doth precisely belong to all and euery one, and that the riches of the grace of Christ bee equally exhibited to euery man among all nations, no man excepted at least, as touching externall preaching. They proue it, because the Apostle witnesseth,* 1.319 that the mysterie of the Gospell had been alreadie preached in his time among al nations, and declared to euery creature vnder heauen Also because Christ commanded that repentance and remission of sinnes should be preached in his name among all nations. In these places they would haue meant (by all nations) euery one in all nations (which is a very marueilous glosse.)

I answere, that by comparing of the like phrases,* 1.320 and by the thing it selfe, the falshood of that glosse, as too grosse and intolerable, is easily confuted. We reade 1. Paral. 14. the last verse, that the fame of Dauid went out into all the earth, and that the feare of him was vpon all people. And Psal. 118. he there complaineth, that all nations compassed him. Also we reade, that all nations were subiect to Nebuchadnezzar to serue him, Iere. 27. vers. 7. and that his dominion was in eue∣ry place, and ouer all men and beasts, Dan. 2.38. As also those sayings are: Ye shall be hated of all nations, Matth. 10. Teach ye all nations and baptise them, Matth. 28. He suffered all nations to walke in their owne waies. Act. 14. And of Paul, Rom. 1.5. that the Apostleship was giuen vnto him for the o∣bedience

of the faith among all nations. In like maner of the whore of Babylon, Apoc. 18.3. and 23. that all nations haue drunke of the wine of her fornication, and that all nations were seduced with her witchcraft. What monstrous absurdi∣ties will arise, if in these and such like places by all nations, should be vnderstood euery one in all nations?

[Obiection.] The matter it selfe also many waies is against this exposi∣tion, whereby they would haue all nations to bee taken for euery one of all nations. For the Apostle saith, that alreadie in his time the Gospell was declared vnto all nations. For it is most certaine,* 1.321 that long after the Apostles times, there were innumerable nations, among whom the Gospell was not as yet preached: much lesse, that while the Apostles liued, it was preached to euery one of all nations. Augustine witnes∣seth Epist. 80. that there were innumerable barberous na∣tions in Aphrica: to say nothing of so many other nations vnder heauen, lately conuerted to the faith of Christ. But Paul saith, that the Gospell in his time was preached to all nations and to euery creature vnder heauen. That is true, but in that kinde of speaking, wherein the former places in the holy Scriptures are vttered, and wherein all Iudea is said to go out vnto Iohn, and was baptised of him. As also Hierome ex∣poundeth the saying of Paul, that he taught all men in all wis∣dome, that is, the Iewes and Gentiles. For he were mad that would think, that the Apostle taught the doctrine of the Gos∣pell to euery one euery where.

But as for that, that the grace of God which bringeth sal∣uation is said to haue shined to all men: it is very well ex∣pounded of Hierome in Comment. to be said to all men, be∣cause no condition is excepted: neither is there any diffe∣rence of bond and free, Grecian, Barbarian, circumcised, vn∣circumcised: but wee are all one in Christ, and all of vs are called vnto the kingdome of God, to be reconciled after we haue sinned, not for our merits, but through the grace of our Sauiour.

[ 1] * 1.322And that it may also more appeare, that God doth not vouchsafe all and euery one the externall preaching of the

Gospell, what shall wee say of so many thousand children, who daily die and haue died hitherto, before they had the vse of reason, or els at the least, before they heard any thing at all of the grace of the Gospel? What? that among men growne and of iudgement and discretion there be innumerable in all [ 2] ages, to whom the light of the Gospell doth not shine, but are suffred to remaine in darknes by the iust iudgement of God? Of which thing let the reader peruse Augustine ad Euodium Epist. 99.

Further, if it were very true, that now in the time of grace, the gift of hearing the Gospell were equally exhibited to e∣uery one among all nations: what shall we say of the former ages, in the times of ignorance, wherein all nations were suf∣fered to walke in their owne waies? Surely God left not him∣selfe without witnesse among the Gentiles,* 1.323 by doing them good, and giuing them from heauen raine and fruitfull sea∣sons, filling mens hearts with foode and gladnesse, which all, continually preached the clemencie of the free giuer. Not∣withstanding the Apostle affirmeth, that the mysterie,* 1.324 where∣of wee speake, was kept secret in the ages and generations that are past. And of old the mercie of the Lord, which is not wanting in any generation, was set out vnto all nations by the testimonies of nature: but the doctrine of the Law and Prophets directed none but the house of Iacob, and some few other who laboured to haue part in the calling of the Gentiles, which should come at the length.

The third thing that seemeth worthie of consideration here, is this,* 1.325 that albeit by the ministers of the word and of the grace of God, the one truth and the same grace is preached to all, and the same exhortation is vsed: yet the like fruit follow∣eth not in all. For some profit by the hearing of the Gospell, others doe not, nay they be hardened: and all that profit, at∣taine not to the same measure of increase. Whence com∣meth so great vnlikenes, but from the vnequall grace of the caller? No man commeth vnto me, (saith the Lord) vnles the father draw him. Euery one that hath heard and learned of the father, commeth to mee. And if all that haue heard and

learned of the father,* 1.326 come, we gather with Augustine, de prae∣dest. sanct. cap. 8. that euery one truly who doth not come, hath neither heard nor learned of the father. For this schoole (as the same man notably saith) is farre off from the senses of the flesh, wherein the father is heard and teacheth, that men may come to the sonne. There is also the sonne himselfe, be∣cause he is his word, through which he so teacheth, neither dealeth he with the eare of the flesh, but of the heart.

* 1.327But we heare also the Apostle saying: Wee are Gods hus∣bandrie, and Gods building. And, Paul planteth, Apollo wate∣reth: but neither he that planteth, nor he that watereth, is any thing, but God who giueth the increase. From him is the begin∣ning, the progresse, and the accomplishment of euery good worke,* 1.328 as the Apostle saith: He that hath begun in you this good worke, will make it perfect vnto the day of Christ Iesu. And againe, It is God who worketh in you to will and to do. And least peraduenture a man should aske, why are these speciall benefits of grace giuen to some, and denied to others: he ad∣deth in the same place,* 1.329 that he doth so of his good pleasure. To which sentence the words also Colos. 1. doe manifestly giue testimonie, where Paul saith: that the mysterie kept se∣cret from all ages, is now reuealed vnto his Saints, to whom it pleased God to make it knowne. As if he should say, that no not at this present is this mysterie made manifest to all and eue∣ry one, but vnto the Saints of God, that is to the Apostles, and to such who by their meanes haue beleeued. And least thou should aske, why it hath been, and is reueiled daily to his Saints, and not to the rest, he addeth straightwaies: to whom he pleased: as Theodorite and Theophilact haue well consi∣dered in the exposition of this place.

By all these things it is very plaine, that the workes and gifts of the diuine grace are neuer bestowed alike vpon all,* 1.330 but differ very greatly. For wee see a three-fold calling. One ge∣nerall [ 1] of all, by the voyce of nature, which neuer ceaseth: an [ 2] other speciall, by the voyce of the Gospell, which also alreadie is made common to all, since the Gospell is preached in the [ 3] New Testament to euery nation: and thirdly, whereby the

elect are called, whereof it is said:* 1.331 Whom he hath predestina∣ted, them also he called, not verely with that calling, (saith Au∣gustine, De perseu. sanct. lib. 1. cap. 16.) whereof it is said: Ma∣ny are called few are chosen: but with that, whereunto whoso∣euer belong, they are taught of God. Neither can any one say: I haue beleeued, that so I may be called, because the mer∣cie of God preuenting him, he is so called, that he might be∣leeue: and none of these perisheth. For whatsoeuer the father hath giuen me, (saith the sonne) commeth vnto me, and I will lose none of them.

Of this varietie of the grace and gifts of God, soundly and plenteously intreateth the author of the bookes of the calling of the Gentiles, whose words among other are these, lib. 2. cap. 3. The height of the rich wisedome and knowledge of God, (whose iudgements are vnsearchable, and his waies past fin∣ding out) hath alwaies so tempered mercie and iudgement, that by the most secret will of his eternall counsell, he will not haue the same and like measure of his gifts to bee in all throughout all generations, and among all men. For he hath after one ma∣ner benefited those, whom he thought meete to know him by the testimonies of heauen and earth: and another way those, for whom he would prouide not only by the seruice of the elements, but also by the doctrine of the Law, the oracles of the Prophets, the signes of miracles, and the workes of the Angels. But what should be the cause, or the reasons of these differences vnder the same grace, while the Scripture is silent, who shall speake, saith he? Let men with patience and quiet mindes be ignorant of a secret so farre from the thought of man, wherein the knowledge of Paul the Apostle passeth from disputing to wondring. Let a fuller handling of this argument concerning calling (which whether it worke in euery man, or people, and among men generally, is appointed from aboue, and greatly to bee consi∣dered) be fetched from the same author, who was a man (as the verie matter sheweth, and Erasmus in his preface iudg∣eth) diligently exercised in the sacred Scriptures, and of a sound and sharpe wit.

CHAP. VII. Testimonies of the old Testament are examined.

LEt vs proceede to the places of the olde Testament. First, the promise is cited Gen. 3.* 1.332 The seede of the woman shall breake the serpents head. This promise is to be taken, saith this disputer, of whole mankind, and of the whole repayring of the whole kind.* 1.333 But this disputer is farre wide, extending the blessing, which is proper to the Church, vnto strangers: for the sonne of the virgin,* 1.334 Iesus Christ, is promised, who should destroy the workes of the diuell, and hee being conquered, should set his Christians at liberty from his power, to raigne for euer with himselfe, in the inheritance of the Saints. Here∣upon saith Paul, Rom. 16. v. 20. The God of peace shall treade Satan vnder your feete shortly. Where he restraineth without question the victorie against Satan vnto the faithful, of whom also,* 1.335 Col. 1. he saith, He hath made vs meete to be partakers of the inheritance of the Saints in light, and hath deliuered vs from the power of darkenes, and translated vs into the king∣dome of his deare sonne, to wit, through faith: without which (saith Ambrose) there is no going out of hell,* 1.336 or out the power of darkenes, wherein we were held captiue of the diuell. More∣ouer, that reparation and victorie against Satan, as it is pro∣mised, respecteth not onely the merite, but also the efficacie of Christ, whereby he maintaineth and preserueth in the con∣flicts of this life, the saluation which he purchased for vs, and strengtheneth vs against the diuell, the world, and our owne flesh, with the vertue of his spirit, vntill at length we obtaine full victorie.* 1.337 For it is the worke of our Sauiour (saith Athana∣sius) not onely to deliuer vs from bondage, but to destroy the author thereof, least he growing strong, doe supplant vs, and make voide the conquest of the deliuerer. And now experience and Scripture teach it to be farre off from al the sonnes of A∣dam,* 1.338 to be after this sorte victors ouer Satan: but that victo∣rie

God bestoweth vpon his Saints. And also by those words in Moses, I will put enemitie betweene thee and the woman,* 1.339 betweene thy seede and her seede, the reprobates are manifest∣ly excluded from the promise: for they are ioyned to the di∣uell, who is the head and father of reprobates: and against this kingdome of Satan, that is, against the diuell and his members, victory is promised to the Church through Christ, for in the seede of the woman, altogether as in the seede of Abraham, the sonnes of the promise are accounted, Rom. 9.8. and 4.16.

But let vs see the pretie reasons of the Aduersarie. First,* 1.340 he [ 1] will haue this place to be vnderstoode of the whole repay∣ring of whole mankinde, because not onely a part of the bo∣die of the diuell, but his head should be broken. A fine rea∣son, as though the head also were not a part of the bodie. Se∣condly, because the head of the diuell was to bee broken through Christ, we must needes vnderstand, that so the diuell [ 2] is troden down, that he doth not exercise the power of death any longer against them for whom he is destroyed. But this hath place onely in them, who are the members of Christ. He bringeth also for declaration those sayings:* 1.341 that the prince of this world is cast forth: that the sonne of God came to destroy the workes of the diuell: that by death he hath destroyed the diuell: that the diuell and all his power was triumphed ouer. Also, that he comming vpon the pallace of the strong armed man, ouercame him, and tooke away all his armour, and diuided his spoyles. From these he laboureth to inferre, that not any one is excepted, who hath been brought vnder the power of the diuell, whom Christ hath not deliuered from him, or else to whom the head of the diuell is not broken. These words be talke, but not weighty reasons. For so Augustine discour∣sing of those things very exactly saith, Tract. 53.* 1.342 in Ioh. The deuill possessed mankind, and held them guiltie of punishments by the handwriting of sinnes: he bare rule in the hearts of vn∣beleeuers. But by the faith of Christ through his blood which was shed for the remission of sinnes, thousands of beleeuers are set free from the power of the deuill. This thing he called iudg∣ment,

separation, and expulsion of the deuill from his redeemed ones. The same man a little after: God foresaw what he knew, that after his passion and glorifying, many people through out the world should beleeue, in whose hearts the deuill was, whom when they renounce through faith, he is cast forth, to wit, out of the harts of the faithfull. The Master of sentences follow∣ing Augustine in like maner, expoundeth those places, lib. 3. dist. 19.

Therefore they are the beleeuers, out of whom he is cast out. In these he is abolished, ouercome, and conquered, and his workes are destroyed:* 1.343 but in the vnbeleeuers, in whom the prince of this world as yet is effectuall, he ceaseth not to exercise a lamentable triumph,* 1.344 vntill they also through faith, which is our victorie, get out of the snare of the deuill, of whō they are held captiues. And this the words of Iohn do plain∣ly confirme.* 1.345 For if he who committeth sinne, be of the de∣uill; and hee who is borne of God, sinneth not: surely the workes of the deuill are in very deede destroyed in none but in the regenerate.

[Obiections.] * 1.346But if Satan be abolished and conquered, he is once and for all men together destroyed. [Answere.] Not so. For euen the last e∣nemie, death, shall be destroyed, and there shall be that most famous triumph of the last day ouer Satan: yet how great shall their number bee, ouer whom death, and he that hath the power of death, the deuill, shall for euer raigne? Neuer∣thelesse, all things then shall truly bee subiect vnto Christ, (witnesse the Apostle) as euen now all things are subiect vn∣to him after a sort.* 1.347 Contrarily how vnskilfully doth Huberus except, y^t al things cannot be said to be subiect vnto Christ, if the greatest part of Satans kingdom be not ouerthrowne by him. Yea the whole kingdome of Satan shall be destroyed by him, specially at the last day: but for that cause there is no neede, that Christ should adopt all none excepted into his kingdome of grace and glorie.* 1.348 In the meane while all repro∣bates with the deuill and his angels are and shall be for euer put vnder the Lords feete, and hee shall take vengeance on them in vnquenchable fire, as vpon subiects that are rebel∣lious

against his kingdome of power. For they know,* 1.349 who haue read the Scriptures, and ancient interpreters of them, that the kingdome of God is one thing, which is called the [ 1] kingdome of grace: and the kingdome of glorie is another [ 2] thing: and there is also that, which is commonly called the [ 3] kingdome of power,* 1.350 wherein the vngodly euery one with the deuils are comprehended. But the faithfull be that king∣dome of grace, which is here vnto the end of the world, albeit not from hence, because we are strangers in the world, and it hath the tares mingled with it vnto the haruest, saith Augu∣stine tract. 115. in Ioh.

As touching the parable of the strong armed man,* 1.351 albeit I denie not, that he may be said to be cast euē out of the world, as farre forth as after the passion of Christ, people through the whole world beleeued, as before Augustine declared: yet he is not described as altogether cast out of the house, that is, the world, but as bound rather therein. Neither be al his armour, all men: but it is* 1.352 complete harnesse in Greeke, out of the which Satan is so stripped by that strong man that came vp∣on him, that without his becke he cannot so much as moue himselfe. And whereas the vncleane spirit is said to returne into him from whom he went out, that commeth to passe, because many renounce the deuill more in tongue, then in heart, and in a true faith, and vnder the cloke of religion they are secretly euill: whom it is no maruell that we see to fall a∣gaine, and that their last end is worse then their beginning. See Augustine in Psal. 48.

There is another place, Esay. 53.* 1.353 We all as sheepe haue gone astray, and euery one hath turned aside into his owne way, and the Lord hath laid the iniquities of vs all vpon him. Therefore the sinnes of all men, whether they beleeue, or not beleeue, are satisfied & purged in very deed by the sacrifice of Christ. Vnto the antecedent is answered, that the words of the text may bee taken as the voice of the faithfull, the Prophet in his owne and in the person of such as are like him speaking, of vs all: as in Paul also Abraham is called the father of vs all,* 1.354 and Ierusalem the mother of vs all. Certainly Augustine de pecca∣sorum

merit. & remiss. lib. 1.* 1.355 cap. 27. writeth thus: It is the voice of all the members of Christ: wee all as sheepe haue gone astray, and he was giuen for our sinnes. Likewise S. Peter ap∣plieth this place of the Prophet vnto the faithfull, saying, 1. Epist. 2. Ye were as sheepe going astray: but ye are returned vnto the pastor and bishop of your soules. And certainly that confession, We all haue gone astray like sheepe, is not the pro∣pertie of men that perseuere and abide in sinnes: to say no∣thing, that it is spoken in the time past, we haue gone astray, as of men conuerted alreadie vnto the shepheard of their soules

And it is a very childish cauill, that the aduersarie would haue the words not to be spoken of the vniuersalitie onely of the faithfull, because the hearers of Esay were not all faithfull. For this was no let, but the Prophet in those words might ex∣presse the benefit of grace, which belongeth vnto the vniuer∣salitie of the faithfull. What shall wee say of Paul? had he onely the faithfull about him, or is he heard or read at this day of the elect onely? And yet nothing fearing such cap∣tious wresting, he writeth as of the faithfull and elect: the fa∣ther of vs all, the mother of vs all.

Secondly, though we graunt that the iniquities of all men were laid vpon Christ; we denie the consequence, that ther∣fore by the sacrifice of Christ the sinnes of all be in very deed clensed, and that all are iustified, and receiued into grace. For to the entent that the sacrifice and merit of Christ may profit vs to righteousnes and grace before God, we neede applica∣tion by faith.* 1.356 For being iustified by faith we haue peace towards God: and without faith it is impossible to please God. Here∣vpon it is added in Esay: My righteous seruant by the know∣ledge of him shall iustifie many, and he shall beare their ini∣quities. Albeit therefore he hath borne the sinnes of all by sufficiencie: yet properly they bee accounted his redeemed ones, in whom the true knowledge or faith of Christ shi∣neth. But of this place more in the next booke follow∣ing.

There is obiected besides, that which the Lorde saith,

Zach. 3. I will take away the iniquities of this earth or land in one day. But it may bee vnderstoode of Iudea, that being at one with his people, he will at length deliuer them from the vexations and molestations of their enemies, which hitherto they haue indured, while God was angrie with their sinnes. Which exposition that restraint which is added, confirmeth, (of this earth) Further, if we like better to expound it of the whole earth there will be the same sense, which was before in the sayings of the redemption and attonement of the world.* 1.357 Certainely Apoc. 13. It is read, that the whole earth fol∣lowed the beast. Yet it cannot bee thence inferred, that all and euery man in the whole world haue fallen from God, and that Christ hath not had his Church remayning among mankind.

Further,* 1.358 there is brought forth the promise made to Abra∣ham, Gen 12. and 23. In thy seede all the Nations of the earth shall bee blessed. Where the aduersarie will haue that blessed seede to be meant of all men without exception. This that he may wrest out, he expoundeth (all Nations) euery one of all Nations. But whether should we beleeue? Huber, or Paul the Apostle of Iesu Christ? Therefore of faith is the inheri∣tance (saith Paul, Rom. 4.) that it may be sure to the whole seede not to that only, which is of the Law,* 1.359 but also to that which is of the faith of Abraham, who is the father of vs all, as it is written: I haue made thee a father of many nations. And Rom. 9. Not they that are the sonnes of the flesh, are the sonnes of God, but the children of promise are counted for the seede. And the same sense he at large repeateth, Gal. 3. The Scripture foreseeing, that God would iustifie the Nations through faith, preached the Gospell before to Abraham, saying: In thee shall all Nations be blessed. Therefore they which are of faith, are blessed with faithfull Abraham. What either ignorance then or malice is it, to gainesay so plainely the exposition of the Apostle, and shamefullie to reuile them as enemies of that blessed seede, who (by seede) doe vnderstand with Paul the faithfull euery where of all Nations and countries? Paul then is an enemie of that seede. Fie vpon that, Augustine is an ene∣mie,

tract. 1. in primam Ioh. Ambrose in Luc. lib. 3. and the whole companie of the fathers.

But (by all nations) euery one of all nations doe follow vniuersally. This glosse doth not alwaies, but most often de∣ceiue. Beside the examples aboue alleadged, let these also here be considered. Psal. 22. All the ends of the earth shall re∣member and turne to the Lord, and all the families of the na∣tions shall bow themselues before thee. And Psal. 72. All kings shall bow to thee, all nations shall serue thee. And Psal. 86. All nations shall come and worship thee O Lord, and shall glorifie thy name.* 1.360 These prophesies, as Augustine and Basill inter∣prete them, are fulfilled in the conuersion of the Gentiles, while of all Gentiles some doe receiue the brightnes of di∣uine knowledge.

* 1.361So in Esay it is foretold, that in the last daies all nations shall come to the mountaine of the Lord, and that the people shall walke in his law. Where againe Basill reiecting this their filthie glosse, admonisheth, (which thing the very matter also proclaimeth) that it is not to bee taken of the whole number in the land of the liuing, or of all men, whom euery nation euery where comprehendeth.

Hence now there appeareth plainly an answer also to the saying,* 1.362 Psal. 2. Aske of me and I will giue thee the nations for thy inheritance, and the ends of the earth for thy possession. Therefore (saith Huber) the adoption of all nations to bee Christs inheritance is promised. I graunt, but not of al men, whom euery nation containeth. For the doctrine of the A∣postle,* 1.363 saith Augustine, termeth that to be adoption, whereby we are called into an eternall inheritance, that wee may bee coheires with Christ: and with God being as sonnes, may enioy eternall life, being reformed through the acknowled∣ging of him vnto the image of God.* 1.364 But this belongeth not to all. Whereupon (as the same father expoundeth) the mea∣ning is: Aske of me, to wit, that the nations may be coupled to the name of Christians, and so redeemed from death, and may be possessed of God: and I will giue thee the nations to bee thine inheritance, whom thou maist possesse vnto their salua∣tion,

that they may bring forth spiritual fruites vnto thee. Nei∣ther doth the holy Ghost himselfe otherwise expound it by the mouth of Dauid, Psal. 22. All the ends of the earth shall remember, and turne to the Lord, and al the families of the na∣tions shall bow themselues before thee. For by faith and repen∣tance, all nations vnto the ends of the earth are made the in∣heritance, and peculiar people of God,* 1.365 which was the pecu∣liar dignitie of Israel in old time. In respect of which grace it was also promised to Abraham, that he should be the heire of the world. Notwithstanding it is true as touching domi∣nion, that all are subiect vnto Christ, not onely all men, but also all things els in heauen and earth.

That which is lastly alleadged of the scape goate, Leu. 16.* 1.366 (that as all the sinnes of the children of Israel were put vpon that goate, to bee caried into the wildernesse: so also Christ bore all the sinnes of the people and tooke them away) con∣firmeth our opinion, and not the aduersaries. For not the sins of all men, but of Israel onely, were laid vpon the goate: so Christ hath taken away the sinnes of Christian people, who, as the Apostle witnesseth, is the Israel of God,* 1.367 prefigured by that carnall Israel.

And these things of the first ranke of arguments. Where now the indifferent reader may iudge, whether the reproches sticke vpon vs, or vpon the aduersarie, wherewith he would defame vs: as though forsooth wee must needes correct,* 1.368 a∣mend, polish, cut away, and abuse the speech of the holie Ghost throughout the Gospell. Trifles.

VNTO THE ARGVMENTS OF THE SECOND RANKE.

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

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

the aduersarie purposeth to proue peculiarly, that the repro∣bates (or as he speaketh in his Compend. thes the vnbeleeuers) are equally redeemed of Christ,* 1.369 as they are, who through faith are made partakers of saluation in Christ.* 1.370 But before we seuerally weigh the places of Scripture, which in this rank are [ 1] produced, generally it is to be noted, that all those places are particular of some reprobates onely, and such as for a time haue been mingled with the good in the Church, and coun∣ted in the number of beleeuers, so long as the contrarie ap∣peared not in them.* 1.371 And of Particulars, when either both, or one of the propositions is such, it is euident, that an vniuersall conclusion doth not follow, as this is of the aduersarie: that all reprobates and vnbeleeuers, no lesse then the elect and tru∣ly faithfull, haue redemption and remission of sins in Christ. To proue this, he had need of other arguments through this whole classe.

[ 2] Further, seeing all those places intreate of them, who are numbred with the beleeuers and sanctified in Christ, and af∣terward vnmindfull of their calling slide into grieuous falles: or els also fall away altogether from the truth, hee taketh a preposterous course, who thence seeketh to maintaine, that redemption doth vniuersally belong as well to infidels as to true beleeuers. For the proofes which are brought, describe the benefit of Christ in respect of faith, and applie it to them, who were numbred with the Church of God,* 1.372 the faithful and Saints in Christ, beloued and elect of God, because of their externall profession of faith and repentance, and the wash∣ing of sacred Baptisme which they had receiued. For of such the Church iudgeth charitably, leauing in the meane while secret things vnto God the searcher of the harts, who know∣eth his owne, and can discerne betweene them that are fro∣ward, and vpright in heart.

[ 3] Thirdly, it is to be marked, that they that so fall, are either elect or reprobate.* 1.373 For the very elect and true beleeuers doe often fall into sins against their cōscience, and greatly swarue from the right way; as Dauid and Peter: yet they erre not fi∣nally, but are recouered, and brought backe into the way be∣fore

they die, and hauing their iniquitie pardoned them, (which was committed) perseuerance vnto the end is impu∣ted vnto them: as Augustine largely teacheth,* 1.374 de correptione & gratia cap. 7. For the foundation of God is sure, hauing this seale: The Lord knoweth who are his. And as the Lord himselfe saith in the Gospell,* 1.375 It cannot be that the elect should be deceiued, to wit, finally. For if any of these perish, God is deceiued, and ouercome of mans sinne. But he is neuer decei∣ued, or ouercome of any thing: Therefore of his elect none perisheth. Neither that onely,* 1.376 but euen true beleeuers (seeing all men haue not a liuely faith in Christ, but the elect) are kept by the power of God vnto saluation through faith,* 1.377 as Peter testifieth. And this is the meaning of the promises: I wil giue vnto them one heart, and one way, and I will make an euerla∣sting couenant with them, & I will put my feare in their harts, that they may not depart from me. Also, I will plant them in their land:* 1.378 neither shall they bee any more rooted out of their land, saith the Lord. Who are these but the faithfull, planted in the courts of the Lord and ingrafted into Christ by a true faith? And by the testimonie of Iohn, He that is borne of God, sinneth not, because the seede of God abideth in him:* 1.379 nei∣ther can he sinne, because he is borne of God. For wee are not borne againe of mortall, but of immortall seede by the word of the liuing God who abideth for euer. * 1.380 [Objection.] Which thing seeing it is so, that word being once by regenerating faith apprehended, and receiued into the hart, abideth for euer, and can no more fall away as Luther hath well obserued vpon that place.

[Answere.] As for that which is obiected, * 1.381 that some fall away from the faith, and make shipwracke of it, wee must vnderstand, that faith is often taken for the doctrine of faith. And so many doe fall from faith, going backe from the doctrine which they did professe, & also cleauing vnto doctrines of deuils, while they would seeme to follow Christ, as Chrysostome and Theophylact expound those places, and Cyrill of Alexandria also hath it, that Hymeneus and Alexander made shipwrack concerning faith, because they said, that the resurrection was past alreadie. To this end serueth the answere, that an histo∣ricall

faith is one thing,* 1.382 and a iustifying and sauing faith is an other thing: or, that it is one thing credere Deo, and another thing, credere Deum, and another thing credere in Deum: that is, to beleeue God, to beleeue that he is God, and to be∣leeue in God. To beleeue God, is to beleeue that the things bee true which he speaketh, which many euill men can doe. And to beleeue that he is God, euen the deuils may. But to beleeue in God, they onely know who loue him, and who are Christians not onely in name, but also in deedes and life. For faith without loue, is the deuils faith & vaine: but with loue, it is the faith of a Christian. And this faith of a Christian set∣led in the foundation, suffereth no man to perish, as Augu∣stine writeth, which thing a certaine glosse also of Luthers vpon the 7.* 1.383 of Matth. confirmeth in these words: That faith which is effectuall by workes, purifieth the heart, and such ver∣tue standeth vnmoueable against all the force of windes, and the power of hell, because it is grounded vpon the rocke Christ. Otherwise is the state of those, that haue an historicall, de∣uillish, and dead faith onely, and therefore counterfeite and not true, because it is not liuely: notwithstanding it may bee called true, as touching true notions or knowledge, and a∣greeable to diuine reuelations.

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

* 1.384Now, as touching the other part, concerning reprobates, who for a time haue a place in the Church among the sonnes of God, that rule is well to bee marked in the second chapter

of the first of Iohn, verse 19. They went out from vs,* 1.385 but they were not of vs: for if they had been of vs they had surely con∣tinued with vs. He speaketh of them (as Augustine doth no∣tably set foorth this place) who by chance going out, returne not againe: who also when they are within, are not of vs,* 1.386 nor as members are within the bodie of Christ, but as euill hu∣mours, sith that his bodie is as yet in curing, and the health of it shall not be perfect, till the resurrection of the dead. In the meane time because such persons are not manifest vnto men, they are plainly called beleeuers, conuerted, iustified, sancti∣fied, redeemed, disciples and members of Christ, temples and the sonnes of God, yea the elect of God: plainly (I say) they haue these termes, whom we see to professe with vs the same faith and Christian conuersation, albeit in the meane while they be not oftentimes that in very deede, which they are cal∣led, before him, who discerneth the intents and thoughts of the heart,* 1.387 and vnto whose eyes all things are knowne and manifest. Ambrose lib. 1. Com. in Luc. cap. 1. saith very well: Not euery one who is iust before men, is iust before God. Men see one way, God seeth another: men in the face, God in the heart, euen he is the iudge of the minde and the fact. Therefore it is perfect praise to be iust before God. And this very thing doth Augustine largely teach,* 1.388 de correp. & grat. cap. 7. & 9. and citeth hither the saying of Christ: If ye shall abide in my word, ye shall be truly my disciples. For al that giue their names to Christ, are vsually called his disciples and Christians of Christ, by reason of their profession: but they be in deed that, which they be called, who abide in his word. As the Apostle also saith, We are the house of Christ,* 1.389 if we hold that confidence and hope (wherof we reioyce) sure vnto the end. And anon, We are made partakers of Christ, if wee hold sure vnto the end that beginning, whereby we are sustained: If not, we are called be∣fore men partakers of Christ, of his household, sonnes and heires of God, citizens of the Saints, redeemed and beleeuers, but wee are not the same truly before the Lord, who will say in time to come: I neuer knew you,* 1.390 depart from mee yee that work•• iniquitie.* 1.391 Tertullian de praescrip. haeret. in the beginning

saith:* 1.392 No man is wise, no man is faithfull, no man is great but a Christian, and no man is a Christian, but he that continueth vnto the end. Thou as a man knowest euery one outwardly, thou iudgest as thou seest: and thou seest, as farre as thou hast eyes. But the eyes of the Lord are high. Man looketh into the face, God into the heart, and therefore the Lord knoweth who are his,* 1.393 &c Chrysostome also notably in 7 Matth. saith: The raine of false doctrine doth not corrupt the Church which Christ hath founded, nor the blasts of the deuill driue it away, nor the force of violent floods doth moue it.* 1.394 Neither is it hereto contrarie (saith he) that many doe fall from the Church. For not all who are called Christians, are Christs: but the Lorde knoweth who are his. For many wearing the cloake of a Chri∣stian name (as Augustine speaketh) vnder the couer of reli∣gion are secretly euill, hauing the name of Christ in their lips, but not in their hearts, of whom it is said: This people honou∣reth me with their lips, but their heart is farre from me. Lu∣ther also in Psal. 2. vpon those words,* 1.395 I haue set my king vpon Sion, my holy hill, putteth difference betweene generall and speciall holines.* 1.396 That is generall, when some Church consisting of good and bad is wont to bee called holie: but that is speciall, whereby the true beleeuers truly and in very deede are sancti∣fied before God, through the holy Ghost, whereas the rest are named holie, and counted Saints, only before men, by profession, and the vse of the Sacraments. And in his booke de seruo ar∣bit. cap. 61. he maketh difference betweene the iudgement of Charitie and faith.* 1.397 The iudgement, or (as he speaketh) the rule of charitie calleth euery one that is baptized, holy; because charitie beleeueth all things, and presumeth good of our neigh∣bours: but by the canon or rule of faith he is not holie, (saith he) vnles he be declared to be such a one by a diuine iudge∣ment.

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

THese things thus forewarned in stead of a generall an∣swere; now let vs runne in order through the testimonies of this classe or ranke. The first is cited out of Heb. 6.* 1.398 It can not be, that they who haue been once inlightned, and haue ta∣sted of the heauenly gift, and haue been partakers of the holie Ghost, if they fall away, that they should be renued againe vnto repentance, crucifying againe to themselues the sonne of God, and exposing him to ignominie. They that here be described, are partakers of redemption, and yet reprobates. A particular conclusion followeth in the third figure: Therefore some re∣probates are redeemed.

I answere. First the aduersarie should haue proued an v∣niuersall conclusion, and not a particular, as it hath bin said. Secondly vnto the minor I say: they that fall away after illu∣mination receiued,* 1.399 are not forthwith to bee iudged repro∣bates, and to bee excluded from grace, with Montanus and Nouatus. For euen the elect fall sometime grieuously, but they are lifted vp againe of the Lord. And in that the Apostle seemeth to take away hope of pardon from such as fall away, omitting other expositions, Chrysostome Theodorite,* 1.400 Theo∣phylact in their Commentaries, and Epiphanius haeret. 59. Augustine in fine exposit. ad Rom. Ambrose lib. 2. de poenit. cap. 2. and other ancient writers with great consent, and not vnfitly vnderstand the place, that the reiteration of Bap∣tisme, and not the medicine of repentance is taken out of the Church: least the Iewes should thinke, that sacred Baptisme is like to the Iewish washings, which are vsed much and of∣ten. But as once Christ died, and death hath no more power ouer him: so wee are once baptized into the death of Christ, by the lauer of regeneration, and renewing of the spirit, and it is impossible for vs, if wee fall, to bee by it renewed againe

vnto repentance. Which thing if a man attempt, hee cruci∣fieth againe, and contemneth Christ, as much as lieth in him.

Further, vnto the maior: Albeit I willingly graunt, that the Apostle speaketh of such as bee redeemed, or els as though they were redeemed,* 1.401 according to the foreshewed difference of the elect and reprobates: yet the proofes brought in of [ 1] the aduersarie haue no force. The former of them is, that il∣lumination and participation of the holy Ghost be fruites of redemption: and they that be partakers of the fruites of re∣demption, are partakers of very redemption also.

[Answere.] I answere: Paul Colos. 1. and elswhere defineth redemp∣tion to be the forgiuenes of sinnes:* 1.402 but that sinnes bee for∣giuen a man, and therefore that he is iust before God, & heire of eternall life, cannot hereof straightwaies be gathered, be∣cause he is inlightened with the knowledge of the truth, or hath receiued some other gifts of the holy Ghost:* 1.403 for there be many gifts of the spirit common to good and bad. Mat. 7.22. and 1. Cor. 12.3.

[ 2] The later proofe of Huber is this: That which is done a∣gaine, must needes be done once alreadie: but they that pe∣rish, crucifie the sonne of God againe to themselues: Ergo, he was crucified for them alreadie before, to wit, to their profit and redemption.

[Answere.] But this sophisme is patched together of meere fallacies, compositionis & dictionis, and concludeth more then was in the premisses.* 1.404 In the minor the word (againe) must not be construed with (to themselues) but with the word (crucifie) as it is one word in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wherefore it onely followeth, if he bee crucified againe, that Christ hath been once alreadie crucified. Then, seeing men cannot at their pleasure crucifie the sonne of GOD indeede, it is added in stead of correction, that to themselues, that is, as much as in them lieth they crucifie him againe: and the sense will bee impious altogether, if a man expound that word (to them∣selues) that is, for their owne profit and redemption they cru∣cifie Christ againe, as it is taken in the conclusion.

Another place is Heb. 10. Seeing therefore brethren,* 1.405 wee haue libertie to enter into the holie place by the blood of Iesu, let vs goe with a true heart and confidence. For if we shall sinne willingly after the knowledge of the trueth receiued, there re∣maineth no sacrifice for sins. And a little after: Of how grea∣ter punishment, thinke ye, shall he be thought worthie, who shall tread vnder his feet the sonne of God, and shall count the blood of the couenant, wherewith he was sanctified, a prophane thing, and shall despite the spirit of grace? This place Huber simplie vnderstandeth of reprobates: but they are not straightwaies to be counted for reprobates, and to bee barred of all hope of pardon with the Nouatians, who after the knowledge of the trueth, wittingly and willingly peraduenture fall. And in that it is said, that there remaineth vnto them no sacrifice for sins, but an expectation of iudgement, of this there is diuersi∣tie of opinions. I take it as most simple,* 1.406 that there be no more sacrifices for sinne, as of old vnder the shadowes of the Law: that Christ was once offered, to take away the sinnes of ma∣ny, and will not come againe to die for sins the second time, but to iudgement; for their saluation doubtles that looke for him, but for their punishment that sinne, specially that sinne willingly after they haue receiued the knowledge of the truth. Vnderstand notwithstanding conditionally, to wit, vnles they repent, as Theophylact well expoundeth, and the vse of the Scriptures requireth. 1. Corin. 6.9. Apoc. 22.15. Iere. 18.7. Certainly I easily graunt,* 1.407 that these of whom the Apostle intreateth, are to bee placed in the number of the re∣deemed, vpon the foundation before set downe, to wit, as farre forth as they professing the same faith and conuersation with vs, we are bound to account them for our brethren, for the household and heires of God, and for such as are sancti∣fied by the blood of Christ, vntill happily they bee made knowne not to bee of vs. All these things certainly the text plainly sheweth to bee spoken of the Apostle, in respect of faith which a man seemeth to haue, and not of vnbeleefe, much lesse of reprobation.

The third place is 1. Cor. 3. Ye are the temple of God,* 1.408 and

the spirit of God dwelleth in you. Jf any destroy the temple of God, him will God destroy. That he shuld speake here of repro∣bates (as Huber thinketh) it is vnlikely: for he speaketh of the Church, which he had called Gods building, and now calleth it Gods temple, as elsewhere this spirituall building and ha∣bitation of the liuing God is at large described.* 1.409 As for the threatning, it belongeth to the authors of schismes, who through meere ambition, by factions distracted and propha∣ned the Church of Corinth, which God had cōsecrated to be a temple for himselfe. The like place commeth againe, chap∣ter 6. Know yee not that your bodie is the temple of the holie Ghost, who is in you? There speaking to each beleeuer, he cal∣leth them the temples of the holy Ghost, as also the members of Christ, saying: Know ye not that your bodies are the mem∣bers of Christ? that thereby they might with greater care a∣uoide all pollutions of the flesh.* 1.410 But hereupon it doth not fol∣low, that some being truly the members of Christ, and the temples of the holy Ghost, shal perish foreuer. It cōmeth to passe surely, that such fearefully somtime defile thēselues, but not finally. An exāple hereof is the repentance of Dauid: and the promises beare witnes: If the righteous falleth, he is not cast away, because the Lord vpholdeth him with his hand. No man shall take my sheep out of my hand. And in Paul, The gifts and calling of God are without repentance. We are cast downe, but we perish not,* 1.411 saith Paul. But that they perish in their sins, who were accounted the members of Christ, and the temples of God, it is no new thing: but if they had been of the true members of the Church, they had doubtles continued with vs,* 1.412 as Iohn saith. For there bee sonnes of God (saith Augu∣stine) who are not as yet such vnto vs:* 1.413 and there be some a∣gaine, who for the grace which they haue receiued for a time, are called of vs the sonnes of God, but yet are not such with God. And as the sons, so also the temples of God, and mem∣bers of Christ, are to be accounted.

* 1.414The same answere serueth vnto the sayings: Destroy not him with thy meate for whom Christ died: neither destroy the worke of God for meate sake. Also, Shall thy weake brother pe∣rish

through thy knowledge, for whom Christ died? As touch∣ing the elect we graunt, that the true beleeuers,* 1.415 but weake in faith, are very often grieuously shaken with offences, yea de∣stroyed and lost, as touching the authors of offences, through whom there is no let but they should perish. Yet the Lord is able to establish them, and also will establish them, though they bee inconstant and wauer. But a•• touching the repro∣bates, falling away from the trueth for offences and other cau∣ses, and vtterly perishing, they are called, redeemed, & iusti∣fied by the death of Christ, as farre forth as in the iudgement of the Church, they obtaine for a time a place among the iu∣stified and redeemed of Christ, as I haue often said alreadie.

In like sort is that to bee vnderstood, which 2. Pet. 2.* 1.416 wee reade of false prophets that perish, that they denie the Lord who bought them. Doubtles the Lord is said to buy them, as farre forth as they are numbred for a time among the faithfull, whom he hath redeemed not with siluer and golde, but with his precious blood. For out of the Church it selfe shall arise rauening wolues, not sparing the flocke, and speaking per∣uerse things to draw disciples after thē. But what saith Iohn? They went out from vs, but they were not of vs: for verely they had continued with vs if they had been of vs. Further,* 1.417 this is rightly referred to the boasting of the false prophets, that him in very deede they denie, whom they call their Lord and re∣deemer: and bragge of libertie, when in trueth they bee the seruants of corruption and sinne, as Peter himselfe declareth, and the Epistle of Iude confirmeth. For these seducers secret∣ly crept in, are thus there described, that they turne the grace of our God into wantonnes, and denie God the onely Lord and our Lord Iesus Christ. But let vs also consider the words that follow: for Peter addeth:* 1.418 If they who haue escaped the filthi∣nes of the world through the knowledge of the Lord & Sauiour Iesu Christ, be afterwards againe intangled therein, and bee o∣uercome, their last condition is worse then the former, and it were better for them not to haue knowne the way of righteous∣nes, then after the knowledge of it to goe backe, as the dogge to his vomite. Out of these words the aduersarie indeuoureth to

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

Secondly, as touching those who falling rise not againe, I denie, that such were truly washed in the death and blood of Christ, and iustified, or were indued with a true and liuely faith in Christ. For the contrary hath been aboue shewed out of the doctrine of Peter, and other seruants of Christ. Nei∣ther saith Peter here,* 1.419 It had bin better for them neuer to haue had true faith, or els to haue obtained righteousnes then after∣ward to fall backe from true faith and righteousnes: but hee onely saith: It had been better not to haue knowne the way of righteousnes, then after the knowledge of it to goe backe from the holy doctrine taught them.* 1.420 And we denie not, that many who had cast away corrupt opinions of God, and of matters belonging to religion, and had imbraced the trueth, doe af∣terward fall away from true doctrine to old, or els new er∣rors, and by this meanes slide backe from faith, that is, from the doctrine of faith.* 1.421 We confesse also that many, who (as Augustine weigheth this place) either by fained promises, or externall reformation of maners had forsaken the filthines of the world, to wit, adulterie, fornication, vncleannes, wan∣tonnes, idolatrie, witchcraft, drunkennes, bankettings, and the like, doe inthrall themselues againe vnto the same, & liue in all filthines, and so runne into a more grieuous iudgement, then if they had neuer knowne the way of righteousnes. But they who doe after some sort or other auoide the filthines of

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

Neither be the things which Huber inferreth, of any force: they had escaped filthines through the knowledge of Christ, and are said to haue knowne the way of righteousnes, and the holie commandement, that is, the holy doctrine of the Gospell is said to haue been deliuered vnto them. Therefore they had true faith in Christ giuen them. As though the faith of Christians were nothing els, than the bare knowledge of Christ, or of the way of righteousnes and of the holy commandement. [Obiection.] Surely the very deuils haue a knowledge of Christ, and that greater then men. But they are insnared againe: therefore they were once set feee and at libertie. [Answere.] I graunt in part: they were escaped from their former errors, and their outward wicked conuersation, wherein while they are againe intang∣led, they be polluted a fresh, and like dogges eate againe their vomite, which they had alreadie cast vp, after that sort doubt∣les, as hath been spoken, to wit, either by fained promise, or els truly (as Peter saith) while laying aside their wonted er∣rors and maners, they bee honest for a time,* 1.422 not walking a∣ny longer in wantonnes, lusts, drunkennes, surfettings, ban∣kettings, and abominable idolatries, or running any longer with prodigall persons vnto the same excesse of riot, as Pe∣ter saith, 1 Pet. 4. But not all, in whom there is seene some re∣formation of maners, haue purified mindes through the spi∣rit and faith vnfained, with loue voide of dissimulation from a good conscience and a pure heart.

There be cited also the words of Peter,* 1.423 2. Pet. 1. where he speaketh of him who professeth faith, but hath not workes, that he is blinde, and hath forgotten that he was purged from his old sinnes. Therefore false christians and hypocrites, who perish at the length, were sometime clensed and iustified from their sinnes, no lesse then they, whose faith by good workes is

effectuall and abideth. The answere hereunto is the same that was before: It must bee vnderstood according to the vsage of the Scriptures,* 1.424 which call them Saints, iustified, and clen∣sed from sinnes, as many as are baptized into Christ, and in∣grafted into his Church. Because the Church ought to take them for such, according to the iudgement of charitie, albeit before God oftentimes they bee not such. Further, the sense may bee this, that such haue forgotten their baptisme, which is a certaine visible sanctification, and purgation from sins, according to that saying: be baptized and wash away thy sins. But as Augustine very well maketh difference betweene vi∣sible and inuisible sanctification,* 1.425 Man by visible Sacraments through his ministerie doth sanctifie, but the Lord by inuisible grace through the holy Ghost, wherein lieth the whole fruite of the visible Sacraments: and some men haue inuisible san∣ctification, and it doth them good without visible Sacraments: but visible sanctification which happeneth by visible Sacra∣ments, a man may haue without the inuisible, but it can doe him no good. For visible baptisme without inuisible sanctifica∣tion did nothing profit Simon Magus. These things Augustine super Leuit. lib. 3. quaest. 84. whereunto Luther also consen∣teth vpon the second Psalme.

But it is too absurd and foolish, that the aduersarie labou∣reth to wrest to his purpose also that notable description of the grace of God towards the faithfull in the beginning of the chapter in Peter. Peter (saith hee) testifieth, that they may be damned, who haue alreadie obtained faith and salua∣tion, and all things belonging to godlines. But what if this be denied him, how will he proue it? Because (saith he) he obiecteth vnto them blindnes.* 1.426 But (good sir) it is plaine to euery one by the text, that that vpbraiding pertaineth not to true beleeuers, whose faith is effectuall by loue, but vnto false Christians: who hereby, that they shew not their faith by works, doe sufficiently declare, that they are not indued with true faith, but are blind and see nothing. Certainly it is plaine deceit, willingly to confound together those two most di∣uers sorts of men, which Peter purposely seuereth, and not to

regard what agreeth fitly to either. First vnto those that are truly conuerted, and indued with a liuely faith in Christ, be∣longeth that setting out of grace; that the diuine power hath giuen vnto them all things belonging to life and godlines; that they are called to glorie and vertue; that they haue obtained great and precious promises, and are made partakers of the di∣uine nature, being escaped out of corruption in the world. These things are spoken of them, who had obtained like precious faith with Peter and his like, which surely cannot be spoken of them, who haue only an historicall and dead faith, that is, the faith of deuils and not of Christians. Secondly, by way of exhortation he carefully seuereth a liuely and a dead faith: that they who haue a liuely faith, doe shew it by workes, and by adding to faith vertue, to vertue knowledge, to knowledge temperance, long suffering, godlines & loue, are not found idle and vnfruitfull in the knowledge of Iesu Christ. Contrarily he pronounceth them blinde, and such as see nothing, but haue forgotten their purging from their old sinnes, who haue not good workes. Where now by Anti∣thesis he directeth his stile against hypocrites and false Chri∣stians:* 1.427 who (as Iames painteth them out) are hearers onely of the word and not doers, deceiuing themselues, and sedu∣cing their owne hearts. And albeit they seeme religious, yet their religion is meere vanitie, and their faith dead. But what is this to the true beleeuers? are they therefore in dan∣ger of damnation, because hypocrites perish in their vani∣tie? Nay it is so farre off, that the Apostle should teach that the true beleeuers are damned, that contrariwise hee wit∣nesseth, that such as bee fruitfull in the knowledge of the Lord, doe more and more confirme their vocation and e∣lection, and that it shall come to passe, that they shall ne∣uer fall, but haue a plentifull entrance into the kingdome of heauen.

That whcih is beside obiected out of 1. Pet. 2. that the reprobates also were laid vpon the corner stone Christ,* 1.428 we simply deny, as being farre from Peters words, who writeth of the disobedient Iewes, who were offended at Christ, that

they were* 1.429 ordayned to this, he doth not say, that they were laid vpon Christ.

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

[ 1] * 1.430First I answere, that it is not manifest that the Galathians fell away finally: nay in the iudgement of Augustine, they had not yet fallen, or yeelded to the seducers, but were waue∣ring, and did not fall away. But yet not to contend about that, whereabout I see interpreters disagree, this is certaine, that if they were already caried away with the error of the false Apostles,* 1.431 yet they erred not finally, according to the say∣ing of the Apostle, J am perswaded of you in the Lord, that ye will not be otherwise minded. Whereupon also hee saith not flatly, ye haue suffered so many things in vaine, but by way of correction addeth, (which thing Huber of purpose concea∣leth) if yet in vaine, signifying, that he is perswaded of better things, and such as accompanie the saluation of the Galathi∣ans, although he speake very sharpely to reproue them. [Question.] Why then doth he so intreate them, as men, that be in the extreame danger of saluation? [Answere.] Because those horrible euils which those seducers labour to insnare them in, were greater than could be vttered, and that sharpenes was good for the Gala∣thians to keepe them in the doctrine of faith, by the conside∣ration of destruction.

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

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

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

Here the Maior taken vniuersally is denied, therefore the conclusion is of pure particulars. The Maior is true onely of such as haue the spirit of iustification and regeneration. But God doth not suffer those who haue so begun in the spirit, to end in the flesh,* 1.432 but he maketh perfect in them his own good worke vnto the day of Christ Iesu. Notwithstanding many begin in the spirit,* 1.433 as far forth as they professe the doctrine of the spirit, or of the Gospell, touching free iustification by Christ, or else haue receiued also some spirituall gifts: who, whiles they returne not from their errors repugnant to the Gospell, whereinto they fell or otherwise by their vnthanke∣fulnes are depriued of those gifts of the spirit, are said to bee perfected in the flesh, whereas they began in the spirite.

His second proofe leaneth on the saying: Haue ye suffered [ 2] so many things in vaine? But the Maior is false, vniuersallie taken, namely this: That whosoeuer suffer for the Gospell in vaine, they are reprobates, hauing once receiued the grace of iustification.* 1.434 For it may be (as the Apostle witnesseth) that they, who haue not charitie, and therefore neither true faith and iustification, may yet suffer aduersitie, but all in vaine.

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

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

* 1.435As touching the place Gal. 5. Stand ye in the libertie, wher∣with Christ hath freed vs, the aduersarie collecteth, that men once deliuered by the blood and death of Christ, may againe lose that libertie, while they abide not in it, but are intangled againe with the yoke of bondage, and so make Christ vn∣profitable vnto them, and fall from grace.

I answer, the text hath not, stand ye in the libertie where∣with Christ hath freed you, as Huber depraueth it: but where∣with he hath freed vs. And the opposition of the sonnes of the bondwoman and of the free, of the beleeuers and wor∣kers, namely, who standing to set vp their own righteousnes, are not made partakers of the righteousnes of Christ, doth manifestly shew, that this deliuerance by Christ belongeth not to all without exception, beleeuers and vnbeleeuers: but he that beleeueth in Christ hath that libertie, and doth not lose it finally, because it is eternall. For Christian libertie (as Luther also vpon this place warneth) is such a gift,* 1.436 whereby in stead of sinne and death, we haue righteousnes and eternall life, and haue God for euer mercifull and fauourable through Christ.* 1.437 We confesse neuertheles, that many stand not in the [ 1] libertie, wherwith Christ hath freed vs. First, because euen the elect and true beleeuers are often tempted, and intangled in errors repugnant to the foundation, but (as it hath been of∣ten [ 2] said) not finally. Secondly, because many professing faith and Christian libertie, and so farre forth hauing place for a while among Christs freemen, are againe to the losse of their saluation intangled with the bondage of the Law and mans traditions, yea of the world and the deuill. And both of these make Christ of none effect vnto themselues, and fall from grace and consolation: these absolutely and perpetu∣ally the other so long onely as vntill they repent.

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

off from the Oliue tree,* 1.438 and concerning the Gentiles who should be cut off vnles they continue in the bountifulnes of God. And, my father taketh away euery branch that beareth not fruite in me: and euery one that beareth fruite he purgeth, that it may bring forth more fruite. Except a man shall abide in me, he is cast forth and withereth, and men gather them, and cast them into the fire.* 1.439 The simple meaning of these words is, that not all, who by outward vocation are among the peo∣ple of God, (that greene and fat oliue tree and elect vine) and so are accounted among the branches of Christ, shall be sa∣ued: many such haue been long ago cut off, and shall be cut off hereafter for vnthankfulnes.* 1.440 For there are many hypo∣crites partakers euen after a sort of grace, albeit not vnto iu∣stification: who because in shew for a time they florish and are greene, but in rendring fruite deceiue the hope of the husbandman, and haue faith in their lips more then in heart, at length are cast away.

But that it happeneth to some of the elect and truly godlie to bee so cut off,* 1.441 it is not onely not proued by these testimo∣nies, but also the contrarie is therein plainly set downe. First, who were the Iewes whom God reiected? vnbeleeuers, not obeying the Gospell being ignorant of the righteousnesse of God and seeking to establish their owne righteousnesse, and to whom was giuen of God the spirit of slumber, in his iust iudgement, and eyes that they should not see, and eares that they should not heare,* 1.442 as the Apostle describeth those repro∣bates. But discerning the elect and godly from them, he saith: God hath not cast away his people, whom he foreknew. Againe,* 1.443 Israel attained not that which he sought for: but the elect haue attained it: the rest haue been hardened. But they were reie∣cted for vnbeleefe: who denieth it? But by the iust iudge∣ment of God they came not vnto faith, because they were not of his elect. For who will say, euen the veriest foole of all (saith Augustine) that the malitious Iewes, who haue peri∣shed in their hatred, and who being of that nation enemies to Christ as yet doe perish, that they are elect and beloued?

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

the elect of the Gentiles, as in common vnto the whole body of such as were cōuerted, among whom many were in name onely faithfull and members of Christ, when he threatneth them with the example of the vnbeleeuing Iewes. Albeit though it were graunted that the Apostle directeth his aduise to euery elect and faithfull one, yet nothing is thereupon effe∣cted, because he speaketh by supposition, that they shall bee cut off,* 1.444 vnlesse they shall continue in the goodnes of God. But the elect doe continue, and that they may continue, and may more and more answer vnto their calling, and not receiue the grace of God in vaine, to that very end serue those spurres of exhortations and threatnings profitable vnto them, to put a∣way the securitie of the flesh, wherewith we daily wrestle.

[ 3] Thirdly, Christ Ioh. 15 plainly setteth down the difference of the two kinde of branches, fruitfull and vnfruitfull: of the truly godly, and of hypocrites hauing a shew onely of god∣lines, who neuertheles are for their externall profession iud∣ged to be in the vine. And of these the Lord saith, that euery branch not bearing fruit in him, shall be taken away and bur∣ned. Who are those, but such as haue faith without workes, that is,* 1.445 a dead faith? But of the branches that beare fruite hee saith, that the father will purge euery branch that beareth fruite, that it may bring more fruite. Vnder this proposition now let vs set downe the assumption: But all true belee∣uers, in whom faith is effectuall by loue, and florisheth by purging the hearts and purifying the soules, are fruitfull bran∣ches. Ergo, the father will daily more and more purge them: so farre off is it, that they shall be cut off.

* 1.446The parable also of the debter, Matth. 18. seemeth to con∣firme, that redemption, that is, remission of sinnes is made voide in some persons. For he that had his debt forgiuen him, was for his crueltie towards his fellow seruant, deliuered to the tormenters, till he should pay the whole debt.

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

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

But whether sinnes forgiuen bee retained, wee may reade the opinion of the Schoolemen, 4. sent. dist. 22. & part. 3. Thom. quaest. 88. As there we may see,* 1.447 they dispute the matter very doubtfully and confusedly: but there be farre more plai∣ner testimonies of the sacred Scriptures: Whom he hath pre∣destinated, them he hath called: whom he called, them he hath also iustified: whom he hath iustified, them he hath also glori∣fied. I will remember their sinnes no more, saith the Lord.* 1.448 That he also blotteth out as a clowde their sinnes, to whom he is mer∣cifull, and casteth them behinde his backe, yea into the bottome of the sea. These speeches doe sufficiently shew,* 1.449 that when God pardoneth sinnes, he so pardoneth, that he for euer for∣getteth them, and bringeth them as it were into smoke, and to nothing: and therefore what sinnes he forgiueth, he doth foreuer forgiue.

But Huber is twise foolish, (that I say not after his maner,* 1.450 mad) who out of the said parable would faine haue it to bee meant, that the sinnes of all alike are pardoned and that the reprobates are as well saued by Christ, as any other whom∣soeuer. Doth he not see the contrary in that seruant? that re∣mission of sinnes belongeth not to all, but to them who con∣fesse their sins, and in humble maner craue pardon for them, being readie also from their hearts to pardon their fellow ser∣uants?

One only place remaineth, 1. Ioh. 5.* 1.451 That they who beleeue not God, make him a lier. Out of which saying this champion

collecteth, that the promises of grace and life in Christ doe appertaine to the vnbeleeuers and reprobates also. Contra∣ri••••se Iohn expressely restraineth the promise of life vnto the beleeuers,* 1.452 when he saith. He that hath the sonne, hath life. But the vnbeleeuers haue neither the father nor the sonne, but do liue without Christ and God in the world, being strangers from the couenants of promise, and haue no hope as Paul witnesseth Is this it whereby the reprobates, and vnbeleeuers receiue life in the sonne of God, as this trifler saith? And the man very confident in so grosse ignorance, pleaseth himself, and like proud Goliah challengeth all men to shew how the vnbeleeuers as it is in Iohn, (in whose place he setteth the re∣probates) doe make God a lier, if they receiue not life in his sonne? As though here I know not what sharpnes of wit were requisite.

They that beleeue not God, make him a lier,

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

Ergo, they make him a lier.

The maior is euident. The minor is proued by the text, be∣cause the Gospell is the testimonie of God concerning his sonne, that beleeuers in him may haue eternall life. They therefore who either are touched with no care of saluation, or else seeke the same without Christ,* 1.453 or some other way, are incredulous vnto the Gospell, beleeue not God himselfe, and therefore, as much as in them lieth, they make him a lier: as contrariwise such as receiue his testimonie, do as it were sub∣scribe with their hands and seales that God is true.* 1.454 [Obiection,] But (saist thou) to whom the benefits of the Gospel, redemption, righ∣teousnes, and life eternall do not belong, they are not bound to beleeue the Gospell:* 1.455 nay they make God true in not be∣leeuing, in kicking against it, and in blaspheming it: (for so this vile spirit speaketh) But vnto the reprobates the benefits of the Gospell belong not by our supposition: Therfore they are not bound to beleeue. [Answere.] Yea Mary this is an argument vn∣answerable.* 1.456 But I distinguish the minor: Albeit the benefits of the Gospell belong not by fruition to the reprobates and vnbeleeuers whomsoeuer, as farre forth as they are such, and

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

Very well saith Luther (whom alone these fellowes ad∣mire in other things, but here doe extreamely contemne) in in his preface to the Romanes:* 1.457 Vpon the onely sentence of pre∣destination depend all things: who shall receiue the word, and who not: who shall beleeue, and who not: who shall be deliuered from sinne, and who blinded: who shall be damned, and who iu∣stified. Notwithstanding he aduiseth that curious persons be bridled, who before they learne Christ and the vertue of his crosse, doe search into the depth of predestination. But thou (saith he) learne the knowledge of Christ wrestle daily with thy flesh by faith, and then thou shalt perceiue how full predestina∣tion is of consolation. And euery where he teacheth,* 1.458 that wee must iudge of God and of his wil and good pleasure towards vs, not by that which goeth before, but by that which com∣meth after and is the later (as we speake): we must execute what God commandeth: we must behold the sonne incar∣nate, and simplie rest in his reuealed word, according to that in the third of Ecclesiasticus:* 1.459 Seeke not thou the things that bee too high for thee, nor search into them that be aboue thy reach: but such things as be commanded thee of God, me∣ditate religiously vpon them: for the eye of the bodie are not needfull for the vnderstanding of secret mysteries.

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,* 1.460 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,* 1.461 (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,* 1.462 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,* 1.463 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,* 1.464 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?

* 1.465The 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:* 1.466 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,* 1.467 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:* 1.468 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,* 1.469 and hardeneth whom he will, and that he hath raised vp Pharao,* 1.470 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,* 1.471 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?

* 1.472Further, 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.* 1.473 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,* 1.474 as the truth declareth: and therefore certaine∣ly he would not doe, whatsoeuer he hath not done. The same man saith:* 1.475 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,* 1.476 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.

* 1.477Luther 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.* 1.478 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,* 1.479 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,* 1.480 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.* 1.481 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:* 1.482 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.* 1.483 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.* 1.484 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,* 1.485 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.

* 1.486Besides 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,* 1.487 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.

* 1.488As 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.* 1.489 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.

* 1.490But 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,* 1.491 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:* 1.492 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,* 1.493 (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.* 1.494 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 1.495 much as is in him is a Sauiour to all, and came to saue all:b 1.496 that he pleased God by sacrifice for all the sinnes of all times:c 1.497 that his passion ought to satisfie for the sin of all men, and that the whole world is quickened by the same:d 1.498 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,* 1.499 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.

* 1.500What 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:* 1.501 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,* 1.502 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,* 1.503 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:* 1.504 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,* 1.505 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:* 1.506 Whereas Christs death is the remedie and plaister of our diseases and wounds, yet that many

feele not the efficacie thereof,* 1.507 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.* 1.508 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.

* 1.509The 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.* 1.510 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:* 1.511 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,* 1.512 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,* 1.513 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,* 1.514 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,* 1.515 yet they are recei∣ued by faith alone, and so iustification and saluation are free∣ly

giuen to him that beleeueth.* 1.516 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.

* 1.517I 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.

* 1.518THe 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:* 1.519 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,* 1.520 who shall be saued, who damned: yet we must not goe vnto e∣lection without the word, and speculatiuely,* 1.521 (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,* 1.522 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.* 1.523 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.* 1.524 By him whosoeuer beleeueth is iustified. The righteousnes of God by the faith of Iesu Christ, in all, and vpon all that beleeue.* 1.525 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.

* 1.526And 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.* 1.527 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:* 1.528 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,* 1.529 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.

* 1.530But 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,* 1.531 for thou sa∣uourest not the things which are of God; I know whome I haue beleeued, and I am perswaded,* 1.532 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.* 1.533 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,* 1.534 he shall not breake a brused reede, and smoking flaxe hee shall not quench, till he bring forth iudgement vnto victorie.* 1.535 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,* 1.536 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,* 1.537 and wrestle against doubting: let him say with the father of the child, that had the dumbe spirit: I beleeue Lord,* 1.538 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,* 1.539 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,* 1.540 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,* 1.541 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,* 1.542 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.* 1.543 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,* 1.544 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:* 1.545 but the enioying of it, abideth with the v∣niuersalitie of the beleeuers, wherein there is no difference of Iewe or Gentile,* 1.546 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,* 1.547 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,* 1.548 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.* 1.549 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,* 1.550) 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,* 1.551 and shut to the vnbeleeuers, the kingdome of God. These authors if wee will imitate, (and wee must bee thereto willing) we shall know,* 1.552 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,* 1.553 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.

* 1.554Here 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,* 1.555 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,* 1.556 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:* 1.557 and defendeth with as great contention and impudencie as his wit and stile will yeeld him,* 1.558 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,* 1.559 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.* 1.560 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,* 1.561 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,* 1.562 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,* 1.563 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.* 1.564 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.* 1.565 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.

* 1.566And 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:* 1.567 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,* 1.568 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:* 1.569 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,* 1.570 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,* 1.571 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,* 1.572 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,* 1.573 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.] * 1.574

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,* 1.575 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:* 1.576 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,* 1.577 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:* 1.578 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:* 1.579 If I had not come and spoken, they should haue no sinne: but now they haue no excuse. And elsewhere he saith,* 1.580 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,* 1.581 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.

* 1.582But 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.* 1.583 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,* 1.584 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:* 1.585 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,* 1.586 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,* 1.587 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,* 1.588 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:* 1.589 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.* 1.590 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,* 1.591 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,* 1.592 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:* 1.593 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,* 1.594 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,* 1.595 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,* 1.596 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,* 1.597 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,* 1.598 that holie Baptisme is the foun∣taine of saluation whereof they that drinke, that is,* 1.599 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,* 1.600 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.

* 1.601Likewise 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.

* 1.602These 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.

* 1.603But 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.* 1.604 For thus Augustine vp∣on Iohn tract. 80.* 1.605 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,* 1.606 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,* 1.607 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.* 1.608 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.* 1.609 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.

* 1.610Neither 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.* 1.611 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:* 1.612 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.* 1.613 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.

* 1.614The 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.* 1.615) 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,* 1.616 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,* 1.617 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,* 1.618 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,* 1.619 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,* 1.620 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.* 1.621 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,* 1.622 he calleth one while the reuealed will, o∣ther while the word preached, sometime God preached and worshipped:* 1.623 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,* 1.624 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.* 1.625 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,* 1.626 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.* 1.627

* 1.628Brentius 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:* 1.629 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.* 1.630 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,* 1.631 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.

* 1.632As 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.* 1.633 For he that beleeueth shall be saued: he that beleeueth not shall be damned, saith that faithfull and true witnesse.* 1.634 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.

* 1.635Yet 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,* 1.636 that he that beleeueth in Christ, through his name receiueth the remission of sinnes, the wrath of God abiding vpon the vnbeleeuers.* 1.637 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.* 1.638 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,* 1.639 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:* 1.640 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.* 1.641 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.

THE THIRD BOOKE OF CHRISTIAN REDEMPTION, CON∣SISTING IN CONFIRMATION: Or a demonstration of the true opinion, who be partakers of Redemption.

CHAP. I. The proposition and partition.

NOw we are come to the confirma∣tion of true doctrine. And that is,* 1.642 that albeit the death of the sonne of God our Lorde Iesu Christ, as touching the greatnes of the price, be the redemption of whole man∣kinde, none excepted: yet the pro∣prietie of redemption belongeth to those, who are not now the vessels of the deuils, but the members of Christ, by faith and the grace of regeneration: the rest, who liue without faith and regeneration, not belonging to this redemption from sinne and death.* 1.643 And because faith and regeneration per∣taine not to all but to the elect, it is truly also auouched that redemption belongs to them and not to the reprobates. This opinion we purposing to proue, will vse also a threefold ranke or order of proofes.

The first shall be of certaine testimonies of Scripture, out of the old and new Testament, wherein spiritual redemption purchased by Christ is restrained to the Church: which cer∣tainly

is not the vniuersalitie of whole mankinde, but a cer∣taine companie of mankinde, chosen to eternall life out of e∣uery tribe, language, nation and people.

In the second ranke wee will produce diuerse arguments, drawne from the analogie of faith, or the apostolicall and ca∣tholike rule of faith, whereunto euery Ecclesiasticall exposi∣tion, and decision of whatsoeuer controuersies of saith ought to be agreeable.

Lastly, the third ranke shall haue testimonies of godly an∣tiquitie, whereby it shall more cleerly than the light appeare, that nothing is here taught or produced of vs, that all the best and worthiest writers of old haue not with great consent taught according to the Scriptures.

CHAP. II. Certaine places of the new Testament, with an admonition concerning Hubers maner of disputation.

VVE begin the more willingly our purposed confir∣mation from the expresse testimonies of Scripture, [ 1] because the aduersarie doubted not to blab it out,* 1.644 as though we had no word of our opinion in the Scriptures, and went [ 2] about to draw and expresse it from consequences only. And that thou maist the more marueile (Christian reader) at the negligence and follie of the man in so great a matter, it ap∣peareth that while he was writing and daily meditating of this controuersie, yet he was long in this opinion, (to wit, till being admonished by the positions of Doctor Tossan, hee saw he had neede of an appendix) as if all the proofe of our opinion would come to this Enthymeme: There is an eter∣nall predestination of God, wherin he hath decreed in Christ to haue mercie vpon some vnto saluation, and not vpon o∣thers: [ 3] Ergo, Christ died not for all. With which error after∣ward being carried away, & his chariot regarding no bridle, he raiseth vp a great dust to darken the trueth of the doctrine [ 4] of predestination: and that not onely in place altogether vn∣fit,

and by very straunge expositions: but also by an error so [ 5] full of words, that for one page of places of Scripture cited by M. Pareus touching Predestination, he groweth into a 100. pages, and 350. Theses or positions. In which whole dispu∣tation [ 6] it is his continuall sleight, vnfaithfully and with a craf∣tie head to propound the arguments of our side concerning Predestination, (for herein he onely sticketh, as I said, whereas he ought to handle redemption) and in stead of answers hee singeth euery where his cuckowes song, de repetitione prin∣cipij, [ 7] which the schooles of Logicke vse not to call repetition, but petition, that is, the begging of a thing as granted, which is the chiefe point in controuersie. It is a part of the same, [ 8] nay of grosser ignorance, that in his appendix to D. Tossans reasons, he wonderfully pleaseth himselfe in his other cuc∣kowes song, I deny the consequent: We alwaies deny the con∣sequent. O miserable disputer, as bad a Logitian as he is a Diuine! He doth not yet vnderstand, that we must neuer an∣swer an Enthymeme by denying the consequent, but either by distinguishing or deniall of the antecedent, or els by de∣nying the consequence. For it is as foolish a thing if a man would denie the consequent in an Enthymeme, as if one be∣ing about to answere a Syllogisme, should denie the conclu∣sion. By which kinde of solutions any thing might most ea∣sily be answered by any one, but that Logicke is against it.

But omitting these things, let vs produce a few testimo∣nies of many out of the Scripture to declare our purpose,* 1.645 that redemption from sinnes, righteousnes and saluation are bene∣fits proper vnto the Church, and not common to all, whether they beleeue or not, as the new opinion would haue it. This is the state of the question properly, which must be diligently marked. For we also grant that Christ died for all: but wee denie that therefore all are made partakers of the benefits of Christs death without respect of faith or vnbeleefe, or els which is all one, wee denie that Christ died for all effectually,* 1.646 the cause of the want of that efficacie being considered not in Christ but in men themselues. For to make the death of Christ effectuall vnto vs for redemption, his merit is not on∣ly

needfull, but also the application and receiuing of the same, which is done by an vnfained faith.

* 1.647The first testimonie therefore we haue in Matthew in the words of the Angell to Ioseph: Thou shalt call his name Ie∣sus: for he shall saue his people from their sinnes. Here we see redemption peculiarly attributed to the people of Christ. And the people of Christ be his Church of all places and a∣ges. Therefore redemption is peculiar to the Church, and yet vniuersall, after that sort as we confesse the Church to bee v∣niuersall.

* 1.648Huber crieth out, and (such is his Diuinitie) saith, that by the people of Christ is meant the whole ofspring of Adam, and saith that al are truly called to the kingdome of God, that they may be his people.

But the contrary is easily proued. First by the name of the [ 1] people of God the Scripture vseth not to comprehend al men, but a certaine companie onely, among whom God is ac∣knowledged and called vpon, and whom hee likewise ac∣knowledgeth for his owne, and to whom belong the coue∣nants and promises,* 1.649 as the Lord saith: I wil walke among you, and I will be your God,* 1.650 and you shall be my people. And I will be your God, and you shal be my sonnes and daughters, saith the Lord almightie. As also he saith in Oseah: I will call a people my people, which was not mine, and her beloued, who was not beloued: and it shall come to passe in the place, where it was said vnto them: Ye are not my people, there they shall be called the sonnes of the liuing God. All which places Paul to the Romanes expoundeth of the calling of the Gentiles:* 1.651 who whereas they had bin in times past alients from the common wealth of Israel, and strangers from the couenants of pro∣mise, hauing no hope, and being without God in the world; afterward obtained the adoption of grace in the kingdome of Christ.* 1.652 So vnto Titus wee reade, that Christ purged a pe∣culiar people to himselfe, zealous of good workes: whom Peter also calleth a people whom God claimeth as his own,* 1.653 a holy nation, a royall priesthood. What insolencie then is it, to imagine that all men be the people of God? This is no∣thing

els than to ioyne faithful with vnfaithfull, righteousnes with vnrighteousnes, light with darkenes, Christ with Belial, the temple of God with images, and to mingle sacred things with prophane.

Secondly if all should bee the people of Christ, it should [ 2] not onely follow, that all must be also called Christians, but also (as Origene fained) all should be saued and haue eternall life seeing saluation which Christ bestoweth vpon his people, includeth eternall life as the chiefe fulfilling thereof.

Thirdly Theophylact vpon the same place thus writeth: [ 3] He (saith he) shall saue his people not onely of the Iewes, but also of the Gentiles, who shall beleeue and not doubt to bee made his people.

Luther also in Gen. 31.* 1.654 at large testifieth that all men are not the people of God, but such as hee liketh of and accept∣eth, and cannot be taken out of his hands. But let Huber giue care vnto his Brentius especially,* 1.655 who writeth thus in the ex∣position of his Catechisme. Tell vs (saith he) to whom Iesus is Iesus, that is, a sauiour from their sinnes. The Euangelist saith: He shall saue his people. He saueth not Aliants but his people. They be Aliants, whosoeuer beleeue not in him, whether they be Iewes or Gentiles. And they be his whether they be Iewes or Gentiles, as many as doe acknowledge and imbrace him by faith. Wherefore of what nation soeuer thou be, if thou be∣leeue the Gospel of Christ, thou art made by faith a member of his people, and Iesus is in very deede made Iesus vnto thee. These things he: another of whose sayings also shall be cited hereafter in the seuenth Chapter. Nowe let the Tubingers see, whether they will condemne Brentius heere or Huber rather of an error.

A second testimonie we haue in the same Euangelist cha. 26. When hee had taken the cup, hee gaue it to them saying,* 1.656 Drink ye all of this. For this is the blood of the new Testament, which is shed for many for remission of sinnes. I surely knowe that some of the auncient writers respecting sufficiencie doe expound for many, that is, that his blood was shed for al, see∣ing euen all are many. But the sense rather agreeth, by keep∣ing

the vsuall signification of Many,* 1.657 vnto the difference be∣tweene the beleeuers and vnbleeuers: of whom they receiu∣ing forgiuenes of sinnes are redeemed by the grace of Christ, and these are as yet voyd of redemptiō, as we before shewed Basils often exposition. And the Commentaries vpon Marke which are ascribed vnto Hierome, haue expressely, that the blood of the new Testament is said to be shed for many, because it doth not make cleane all: or els that there bee in the very Church some, whome no sacrifice doth make cleane; much more then out of the Church. What that among the newe writers Brentius in his Catechisme doth no otherwise ex∣pound it? Christ (saith he) when he said of his blood, which is shed for you, he addeth this also for Many: to signifie that it was shed not onely for the Iewes, but also for the Gentiles, of whom his Church was to bee gathered. And by that place and exposition he taketh here in hand to proue our very mat∣ter in hand, to wit, that Christ by his death hath made satis∣faction for the sinnes of his, that they may haue remission of them, and may be accounted iust before God, and made the flesh and blood of Christ, and adopted into the sonnes and heires of God: and that these benefites appertaine to the vni∣uersall Church and not to strangers, for the same contrariety of,* 1.658 His owne and Strangers is here of force, which before was obserued out of Brentius. Further Luther waighing this ve∣ry place saith: for you and for many said he, that is, who receiue and beleeue the promise of the testator, for faith here maketh heires.

* 1.659The third place is in Zacharias song Luke 1. Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath lifted vp a horne of saluation in the house of Dauid his seruant, as he spake by the mouth of the holy Prophets, that we should be saued from our enemies, and from the hand of all that hate vs; that being delivered from them, we should serue him without feare in holinesse and righteousnes before him all [ 1] the dayes of our life. First euen here we see the redemption of Christ peculiarly attributed to y^e people of God, who be the faithfull people or the true Israelites out of euery people and

nation as Theophylact witnesseth. Secondly that he mentio∣neth [ 2] the horne of saluation in the house of Dauid, he respect∣eth the prophesie in the 132. Psalme, for there the grace of Christ the king and conquerour is onely promised to the saints and poore in spirite, but nothing but destruction and confusion is proclamed to his enemies; as the blessed Virgin witnesseth in her song. He hath put downe the mightie from their seate, and hath exalted the humble, he hath filled the hun∣gry with good things, and the rich hee hath sent emptie away. Thirdly it is not onely the end but also a part of the redempti∣on [ 3] which Zacharie magnifieth, to serue God in holinesse and true righteousnesse, For hee saith that God by othe promised to Abraham that he would giue vnto vs, that we should serue him without feare being deliuered from our enemies. But it tis very plaine, that very many serue not God, but their belly and the world rather. Therefore that spirituall redemption by Christ was not promised or wrought for all indifferently. Fourthly he saith: He that proceedeth from an high hath visi∣ted [ 4] vs, that he may appeare to thē that sit in darkenes & in the shadow of death, to direct our feet into the way of peace. But not euery one euery where is conuerted from darkenes to light, and their feete directed into the way of peace, that is, of righ∣teousnesse.

The fourth place is Luke 2.* 1.660 Feare ye not saith the Angel to the sheepheards: for behold I bring you tydings of great ioy, that shalbe to al people, to wit that vnto you is borne this day a sauiour who is Christ the Lord. This was the first preaching of the Gospell touching the birth of the Sauiour of the world. And the thing it selfe proclaimeth that the incarnation of the Lord neither was nor is ioyfull no not to all the Iewes, much lesse to all other through the whole world. As Matthew re∣porteth of Herode, that he and all Ierusalem were troubled at the enquiry of the wise men concerning the king of the Iewes that was borne. But this ioy, and therefore the matter of it, that is, Christ with his whole humiliation and merite, is theirs who properly be the people of God, for all the Iewes are not the people of God, much lesse all men, but the faithful

collected of all Iewes and Gentiles, as Theophylact and Za∣chary Chrysopolit, haue obserued in this place.

* 1.661Let the fifth place be the prophesie of Simeon in the same chapter Mine eies haue seene the saluation which thou hast prepared in the eyes of all people: A light for the reuelation of the Gentiles, and for the glory of thy people Israel. As Christ is an inlightner, so also he is a Sauiour of all. But it is false that all men without exception of any bee actually and in very deed inlightened by Christ,* 1.662 hauing the eyes of their minde o∣pened, and receiuing the knowledge of the trueth. Therefore in like maner it is false, y^t all alike, not one excepted, be truely and in very deed saued by Christ. But this is true, that the wit∣nesse of Iesu the onely Sauiour of all went out into all lands, & hath bin preached to all people vnto the ends of the world, and as yet is preached for the gathering together and sauing of the dispersed sonnes of God. To these things that also a∣greeth, which further is spoken of that childe by Simeon. Be∣hold this child is set for the fall and rising againe of many in Israel. Simeon had not spoken this if euery one should rise through his benefite from death to life, from sinne to righte∣ousnesse.

* 1.663The sixte place is the terrible and plaine saying of Saint Iohn Baptist than whom there is none that is borne of a wo∣man greater:* 1.664 He that beleeueth in the sonne hath eternal life, but he that beleeueth not in the sonne shall not see life, but the wrath of God abideth on him. There is an emphasis in the word abideth: He saith not that all iudgement and wrath of God is in very deed taken away from all without exception, beleeuers and vnbeleeuers, and that the wrath of God return∣eth onely through vnbeliefe vpon them that beleeue not: but the wrath of God abideth (saith he) vpon the vnbeleeuer. Au∣gustine vrgeth this emphasis tract. 14. in Ioh. Hee saith not, the wrath of God commeth vpon him, but abideth vpon him. And what is this wrath of God? which all mortall men haue with them in their birth,* 1.665 which the first Adam had, wher∣of the Apostle speaketh wee are all the sonnes of wrath by na∣ture, as well as other. As the Authour also de vocat. gentium.

lib. 1. ca. 5. alledgeth this saying: whether he be Iewe (saith he) or Gentile, before he be iustified by faith, he is shut vp vnder sinne, and if hee continue in vnbeliefe the wrath of God abi∣deth on him: euen that which was brought in by Adams sin, whereof the Apostle speaketh: wee were also the sonnes of wrath as well as other. It is therefore false that the wrath of God is vniuersally taken away, and that all whether they be∣leeue or not be receiued into the lap of grace: but this grace is theirs, who beleeue in Christ, who hath brought the grace of God and taken away his wrath.

The seuenth place is the tenth of Iohn,* 1.666 where that good shepheard saith: I lay downe my life for my sheepe: my sheepe heare my voice, and I know them and they follow me, and I giue vnto them eternall life, neither shall they perish for euer, nei∣ther shall any man take them out of mine hand. Here it ap∣peareth, that howsoeuer Christ after a sort dyed for all, yet specially he dyed for such as shall be saued, because he dyed for his sheepe. Hubers exception,* 1.667 that all men are made the sheepe, heritage and people of God, is easilie from the text confuted, for these are proper to Christs sheepe,* 1.668 to heare and know his voice to follow him, to flee from a stranger, to obtaine eternall life, not to perish for euer, and not possibly to be pluckt out of the hand of Christ their shepheard Seeing the greatest part of men want these markes, it is most false, that all be the sheepe of Christ, and the flocke of Gods pasture.* 1.669 And the proofe is most foolish: they are acknowledged for sheepe, who were dispersed, torne and deuoured of euill pastors and beasts of the field, being seduced and destroyed, Ierem. 23. Ezech. 34. Therefore all men whosoeuer bee the sheepe of Christ. For both Ieremie and Ezechiel speake onely of the Iewish people, who at that time were distinguished from the Gentiles, as the peculiar flocke and heritage of the Lorde,* 1.670 so that those places plainely proue the contrarie.

And it is to bee marked, that the Scripture speaketh two manner of waies of the sheepe of God, according to Vocati∣on, and according to Predestination. According to Vocation they be called sheepe, whosoeuer pertaine outwardly to the

account of Gods people, or to the Church: but according to the foreknowledge and predestination of God, very many are sheepe that bee without, very many are wolues that bee within, and very many sheepe are within, and very many wolues are without, as Augustine saith. For many that now are riotous, shall become chaste, and many that now blas∣pheme Christ, shall beleeue in him. And contrariwise many now praise him, who will hereafter blaspheme him; and ma∣ny will be fornicators, who now are chaste. For they be not of his sheepe, if wee speake of the predestinate. These things saith he tract. 46. in Euang. Ioh. And all these things are con∣firmed in Iere. 23. where taxing the pastors, who had de∣stroyed and dispersed the Lords sheep, he addeth a promise of sauing a residue of the sheepe. And this residue bee the e∣lect, as Paul expoundeth, Rom. 9.27. and 11.2.5. Likewise in Ezechiel 34. the Lord promiseth in Christ the pastor that true Dauid, a sure and certaine saluation vnto his sheepe. Yet because many being outwardly sheepe, are inwardly goates and wolues, he saith, that he will iudge betweene sheepe and sheepe, betweene rammes and goates, that hee may require the lost sheepe, bring backe the abiect, binde vp the broken, and destroy the fat and hurtfull.

* 1.671The 8 place is Ioh. 11. where, after he had rehearsed the pro∣phesie of Caiphas the high priest: It is expedient for vs that one die for the people, and not that the whole nation should pe∣rish; the Euangelist addeth, that he said not that of himselfe, but being the high priest that yeare hee prophesied, that it should come to passe, that Iesus should die for the nation: and not for that nation onely, but that he might also gather in one the sonnes of God dispersed abroad. From hence also it is cleere, that Christ specially dyed for the elect of all nations euery where, who from the East to West are gathered into the vnitie of faith and the spirit, that with Abraham, Isaac and Ia∣cob they may sit downe in the kingdome of heauen. And of these dispersed sonnes of God vnder another similitude, yet in the same sense spake Christ,* 1.672 chap. 10. I haue other sheep al∣so which are not of this folde, them also must I bring: for they

shall heare my voyce, and there shall be one folde and one shep∣heard. And Augustine tract. 49. in Iohannem, admonisheth that these things are spoken according to predestination: for by vocation they were neither his sheepe nor the sonnes of God, who as yet had not beleeued, but afterward did be∣leeue. And as the same man elsewhere writeth,* 1.673 they were predestinate, and not yet gathered: and he knew them who had predestinated them, he knew thē who came by his blood to redeeme them. Notably saith Tuitiensis Com. in Ioh. Iesus Christ died for the nation, and not only for the nation of Abra∣ham, but for all the predestinate from the beginning of the world, being the sonnes of God dispersed into the foure coasts of the world, and which must now be gathered euen to the last elected one out of the lumpe of mankinde. Let the aduersaries aske the aduise also of their friend Illyricus writing vpon S. Iohn.

The 9. place is Ioh. 12.* 1.674 Now is the iudgement of this world come, now the prince of this world shall be cast forth: and I, when I shall bee lifted vp, will draw all men vnto me. This he said, signifying what death he should dye. All vnto whom the efficacie of redemption by the lifting vp of Christ vpon the crosse doth appertaine,* 1.675 must needes bee drawne or con∣uerted vnto him, that he may be their head, and they his mē∣bers. But by drawing of grace, the vniuersalitie of the elect, and not of men, is drawne: for experience is against the v∣niuersalitie of men: but he saith all, that is, all the predestinate vnto saluation, or all sorts of men, out of whom there is a cer∣taine special vniuersality of the elect accounted, as Augustine tract. 52. in Ioh. and Prosper de vocat. gent. lib. 1. cap. 3. ex∣pound this saying. Wherefore the efficacie of redemption is proper to the vniuersalitie of the elect.

The 10. place is Ioh. 15.* 1.676 No man hath greater loue than this, that one should lay downe his life for his friends. Ye shall be my friends, if ye doe what I command you. I will call you no more seruants, because the seruant knoweth not what his ma∣ster doth: but I haue called you friends, because I haue made knowne vnto you all things which I haue heard of the father.

If Christ specially died for his friends, (as the trueth is) then he died not alike, and as well for the damned, as for Peter, Paul, and other his friends: for all are not friends, but some bee friends, some seruants. Vnto this that is not contrarie, which is said Rom. 5. that Christ died for vs while wee were e∣nemies.* 1.677 For according to Barnards distinction, Christ accor∣ding to the time dyed for wicked ones and enemies: but accor∣ding to predestination for his brethren and friends.

* 1.678The 11. place is Ioh. 17. where the Apostle and high Priest of our confession in his solemne prayer, which a little before his death he offered to his father, saith, I pray not for the world, but for them whom thou gauest me: for they are thine. That the world is taken for the reprobates, the contrarietie of the elect doth shew, whom the father gaue to Christ: neither could D. Iacobus Andree denie this.* 1.679 But for whom Christ would not so much as pray, how shall we say that he died for them according to his owne purpose? or how should the death of Christ profit them for redemption and sanctificatiō? Surely the sacrifice of the Mediatour doth profit none,* 1.680 but whom his intercession doth also profit. Huber excepteth, that Christ refuseth not to pray for the world generally, but specially: which thing Luthers glosse declareth and confir∣meth, I pray not for the world: that is, I pray not that thou wouldest approue the attempts and workes of the world and vnbeleeuers.

I answere readily from the contrarietie in the very text. As farre forth as the Lord prayeth for his, so farre forth, and in the same respect he prayeth not for that world of reprobates: but for his hee prayeth that they may be saued.* 1.681 Therefore so farre forth he prayeth not for the reprobates. Let vs heare what Augustine saith: I pray not for the world, but for them that thou gauest me. By the world he would haue meant such as liue according to the lusts of the world, and are not in that state of grace,* 1.682 that they bee chosen by it out of the world. The same man, tract. 110. There is a world of such as are to bee damned, whereof it is written, Least we should be damned with the world. For this world he doth not pray: for he knoweth well

whereto it is predestinate. And there is a world of such as shall be saued, as it is written: That the world may be saued by him whereof the Apostle also speaketh: God was in Christ reconci∣ling the world to himselfe. For this world he prayeth, that it may beleeue, and by faith be reconciled vnto God. Thus farre Augustine.

Wherefore there is no cause that Huber should write,* 1.683 that our side faineth a false interpretation of this place. He faineth that obiecteth such things: euen as this also is a meere de∣uise, that all men indifferently are giuen of the father to the sonne, that he may giue them life.* 1.684 All power surely not onely of humane flesh, but also of all creatures in heauen and earth is giuen to the sonne: but it is another thing that wee are gi∣uen him, that hee may saue vs. For if all had been giuen to Christ, he had prayed for all: for he prayed for all that his fa∣ther had giuen him. But now for certaine men, whom hee calleth the world, he prayed not. Further, he giueth eternal life to all that were giuen him. For so he saith: that to as many as thou gauest him, he might giue eternall life.* 1.685 Therefore with Augustine we inferre by contraposition, that they were not giuen him, to whom he will not giue eternall life: albeit hee who hath power giuen him ouer all flesh hath power giuen him ouer thē also. In the same place: Who are they (saith he) whom he saith are giuen him of his father? Be they not they, of whom he saith in another place, No man commeth vnto me, ex∣cept the father who sent me, draw him? They bee they whom he receiued of the father, whom he chose out of the world, that now they may not be of the world, as he is not of the world: and yet they be euen the beleeuing world, and that which knoweth that Christ was sent of God the father. Againe,* 1.686 The world for which he prayeth not, he would haue to be taken for those that are not in that state of grace, that they may bee chosen out of the world: but for these whom his father gaue him he saith, he prayeth: for hereby that the father had giuen them alreadie vnto him, it commeth to passe, that they pertaine not vnto that world for which he doth not pray.

Hereupon Cyrill also saith:* 1.687 Saint Iohn because he was a

Iew, least the Lord should seeme to be an aduocate with the fa∣ther for the Iewes onely, and not for other nations also, who be∣ing called did obey, said of necessitie, that he was a propitiation for the whole world. But the Lord Iesus separating his owne from them that are not his, saith: I pray for them onely that keepe my words, and haue receiued my yoke. For whose Media∣tour and high Priest he is, to them onely he worthily attribu∣teth the benefit of mediation.

So this testimonie standeth firme against what cauils soe∣uer,* 1.688 whereof Rupertus speaketh notably: Woe to the reioy∣cing world, while Christ the onely begotten sonne of God prai∣eth for his owne, that is, dyeth, and vpon the altar of the crosse offereth himselfe a sacrifice: because J pray for them (sayth he) whom thou gauest me, and not for the world. For the world is here taken for the louers of the world, so contrary to them for whom Christ crucified praieth, as the Aegyptians were be∣fore God from the children of Israel, who marked their posts with the sacred blood of the Lambe. Woe therefore to such a world, because what Christ the true Lambe of God praied, pro∣fiteth them nothing, that with their king the prince of darknes the deuill, they may quickly sinke into hell, while they only whom the father gaue to the sonne, doe by his crosse and blood escape.

* 1.689Twelfthly, wee adde what the Lord in his prayer to his fa∣ther there expresseth: for them I sanctifie my selfe, that they may be sanctified in the trueth.

They onely for whom Christ sanctified, that is, offered himselfe a sacrifice, are by his offering sanctified in the truth: but he sanctified himselfe onely for the elect, of whom signi∣ficantly he speaketh to discerne them from the world: For them I sanctifie my self, doubtles meaning his that were giuen him of his father, and for whom he prayed the father. There∣fore the elect onely are in the trueth sanctified by Christs ob∣lation. Whereupon Paul calles all beleeuers Saints euery where, (whom charitie commands to account for elect) be∣cause they be sanctified in the blood of Christ.

CHAP. III. Testimonies out of Pauls Epistles.

FVrthermore, Paul the Apostle and teacher of the Gentiles, and a worthy preacher of the grace of Christ, for the pub∣lishing among the Gentiles of the vnsearchable riches of Christ, and reuealing vnto all men, what is the communion of the mysterie that was hid from all ages: doth also euery where teach, that the grace of redemption pertaineth not to the vnbeleeuers, but to the faithfull, who now are not the ves∣sels of the deuill, but the members of Iesu Christ.

That of many testimonies wee may onely alleadge a few,* 1.690 he thus writeth to the Romanes, chap. 3. But now the righte∣ousnes of God is made manifest without the law, hauing witnes of the law and the Prophets, to wit, the righteousnes of God by the faith of Iesu Christ, in all and vpon all that beleeue. For there is no difference. For all haue sinned, and are destitute of the glorie of God, and are iustified freely by his grace, through the redemption that is in Christ Iesu: whom God hath set forth to bee a propitiation through faith in his blood, to declare his righteousnes through the remission of sinnes.

The Apostles iudgement is, that all mortall men simplie are vnder sinne, and haue neede of the glorie of God: but he ascribeth not righteousnes to euery one that sinneth, as our aduersaries opinion is.* 1.691 For he expressely defineth the righte∣ousnes of God to come through faith in Iesu Christ, and more plainly addeth, that wee are iustified freely by the re∣demption wrought by Christ, and that he is set forth vnto vs of the father to be a propitiation, but through faith.

Hereupon the author of the Commentarie in Hierome vp∣on this place saith:* 1.692 Christ is in a readines set before the eyes of men to bee a propitiator, that he that will bee redeemed may come.* 1.693 Brentius also (whom I cite very often because of the aduersaries) weighing this place writeth very truly, that it is manifest that Christ our redemption and propitiation, is not

receiued nor appropriated vnto vs but by faith. And therefore that there is no other instrument beside faith, to receiue the benefits of God and of his sonne which we must enioy. And seeing Christ and his benefit are not receiued but by faith, it remaineth that wee are not iustified but by faith, that is, made acceptable to God, acquitted from sinnes, and repu∣ted iust before God. These things he explicatione Catechis. of iustification.

Therefore by what right or wrong is this propitiation ex∣tended to all, and bee all said to be freed from all sinne and condemnation, and in very deede receiued into the lap of grace, that is, iustified, whether they beleeue or beleeue not. This is not Gods righteousnes, but fained by men of a reprobate minde, to the reproach of the Gospell preached of the Apostles, and confirmed by the witnes of the Law and the Prophets.

* 1.694Moreouer, reiecting that fained vniuersalitie, the Apostle establisheth the true vniuersalitie of righteousnes and grace in all and vpon all that beleeue: that is, as Theophylact inter∣preteth, such a righteousnes, whereby God maketh vs righ∣teous, commeth vnto all men by faith, and all Iewes as well as Gentiles bringing faith are made righteous. For there is no difference; neither is he the God of the Iewes onely, but also of the Gentiles: for it is one God that iustifieth circum∣cision of faith, & vncircumcision through faith. For there is neither Iew nor Gentile,* 1.695 bond nor free, male nor female: but we are all one in Christ, all the sonnes of God, and heires according to promise through faith in Christ Iesus.

* 1.696In the same Epistle to the Rom. there is another notable & famous place, chap. 8. What shall we say then? If God be for vs, who can be against vs? who hath not spared his owne sonne, but giuen him for vs all: how shall he not also with him giue vs all things?

* 1.697He saith not barely for all, but for vs all with limitation, as that limitation also is elsewhere taken in the sacred Scrip∣ture, Rom. 4. Abraham is the father of vs all. So Ierusalem that is aboue, is called the mother of vs all Gal. 4. & 1. Cor. 12.

the Apostle saith, that by one spirit we all bee baptized into one bodie, whether we bee Iewes or Gentiles, bond or free, and are all made to drinke into one spirit. Also in the foreci∣ted place to the Galathians, ye are all one in Christ Iesu.* 1.698 Doubtles this is the voyce of the Church, If God be for vs, who can be against vs? This Augustine obserueth, saying: The Church that is among men (which he speaketh to make a difference of the Church which is among the holy Angels and powers of God) is redeemed from all sinne by the blood of the Mediatour, who is without sinne, and it is the voyce of the same: If God be for vs, who can be against vs?* 1.699 who spa∣red not his owne sonne, but gaue him for vs all. This saying elsewhere he confirmeth two maner of waies from the text,* 1.700 by the precedents and the consequents. For there goeth be∣fore, Whom he foreknew, them he also predestinated: whom he predestinated, them he called &c. Of whom also it follow∣eth: Who shall lay any thing to the charge of Gods elect? It is God who iustifieth, &c. What is then, He gaue him for vs all? To which vs? To the foreknowne, to the predestinate, to the iu∣stified, and glorified. The Lord knoweth who bee his, they bee sheepe. Sometime they know not themselues, but the shep∣heard knoweth them, saith Augustine in the place allea∣ged.

Besides, that Christ for whom he died, (according to pur∣pose and efficacie) for them also he is an aduocate, ceasing not to make intercession, y^t the grace of the fathers reconci∣liation may more and more be bestowed vpon them, and (to vse the words of Ambrose) he saueth them being the ware that his blood hath bought. For how can he condemne him,* 1.701 whom he hath redeemed from death? for whom he offered himself: whose life he knoweth to be the reward of his death?* 1.702 Shall he not say, what profit is in my blood, if I damne him whom I haue saued? Wherefore the Apostle:* 1.703 Who is he that shall condemne? It is Christ who is dead, nay who is also raised againe: who also is at the right hand of God, who also prayeth for vs. Who shall separate vs from the loue of Christ? Shall oppression? shall anguish? shall persecution? shall famine? or

nakednes? or danger, or sword? Nay in all these wee are more than conquerors,* 1.704 through him who hath loued vs, &c. So the loue of Christ maketh them vnconquerable and vnsepa∣rable, that is, perseuerers vnto the very end: for what is else to perseuere, then not to be ouercome in tentation? Wherefore they that perseuere vnto the end and bee saued, be doubtles the beloued and redeemed of God.

* 1.705Thirdly, we reade to the Ephesians, That Christ is the head of the Church, and the sauiour of the body: that he loued his Church, and exposed himselfe for it, to sanctifie it, clensing it in the lauer of water by the word, that he may make it for him∣selfe glorious: that is, not hauing wrinckle or spot, or any such thing, but that it may be holy and blameles.

* 1.706Many things here come together for the proofe of our o∣pinion. [ 1] First, Christ is called the head of the Church, and that not according to creation and preheminence onely, as he is the head of euery creature, but after a peculiar maner, as the Church is his bodie, and the fulnes of him who filleth all in all. As therefore such as be members of the bodie, and not such as are without the bodie, are quickened of the head: so wee who are members of his bodie, of his flesh, and of his bones, draw peculiarly from Christ spirit and life.

[ 2] Secondly, the same is the Sauiour of his bodie. For no man euer hated his owne flesh, but nourisheth and cherisheth it, as Christ also doth his Church. This is rehearsed as a document of his singular loue to his Church, which thing should not so well accord, if as touching the grace of redemption, there were no difference betweene the Church and the world, be∣tweene the spouse of Christ, and the spouse of the deuill: but all alike should bee saued by Christ, as these new disputers hold.

* 1.707Thirdly, it is expressely added; that Christ loued the [ 3] Church, and exposed himselfe for it, to sanctifie it, & to make it glorious vnto himselfe, without wrinkle or spot, holy and blameles. The Apostle giueth to the Church the preroga∣tiue of so great grace; I meane redemption, sanctification, glorification: neither doe redemption and sanctification

more agree to the common vile company of men without the Church, than glorification doeth.

To the Collossians also there is a very excellent place,* 1.708 cha. 1. We giue thankes to the Father who hath made vs meete to be partakers of the inheritance of the Saintes in light, and hath deliuered vs from the power of darknesse, and translated vs into the kingdome of his beloued sonne, in whom wee haue redempti∣on, that is, the remission of sinnes.* 1.709 Foure things here be pub∣lished, as properly belonging to the faithfull. 1. The inheri∣tance of the Saints in light. 2. Deliuerance from the power of darkenesse 3. Translation into the kingdome of Gods sonne, and 4. Redemption. If these be proper to the faithfull, as they be, (for this description of grace is wholly applied to the faith∣full) the vnbeleeuers haue no part in them.* 1.710 And thus Am∣brose expoundeth them, whose words are these, vpon the E∣pistle to the Collossians. Being deliuered from the state of darkenes, that is plucked out of hel, wherein we were held by the deuill, as well through our owne sinne, as through the sinne of an∣other, we are translated through faith into the heauenly king∣dome of Gods sonne. For without the faith of Christ,* 1.711 there is no going out of hell. Therefore these new Sectaries are deceiued and doe deceiue, contending that there is not one excepted, who is vnder the power of the deuill, whom Christ hath not deliuered from the power of the deuill, and hath not receiued into his kingdome.

Moreouer hitherto tendeth that which is written in the same chapter to the Collossians in these wordes:* 1.712 Therefore you who were in time past strangers and enemies, hauing your minds set in euill workes, hath hee now reconciled in that body of his flesh through death, that hee might make you holy and blameles before him, if ye continue grounded and firme in faith. Here is an exposition of a double state of vnbeliefe and faith: and the state of vnbeliefe by the doctrine of the Apostle hath estranging of the minde from God and enemitie with him, but the state of faith hath reconciliation and sanctification. For significantly he saith: Nowe surely he hath reconciled, to wit, since ye beleeued in Christ.

* 1.713In the 1. to Timothie. chap. 4. the Apostle writeth, that God is the Sauiour of all men, yet especially of the faithfull. Which saying being very short and of great force, wipeth a∣way this whole controuersie, whereof wee intreate, if it bee considered with a calme regard. For in saying, who is the sa∣uiour of all men, he confirmeth the generall goodnes of God vp∣on all. For hee suffereth his sunne to arise vpon the bad and good,* 1.714 and in him we are, we liue, and are moued. This surely is a certaine common saluation to all men, yea and to beasts: as it is said in the psalme. 36. Thou O Lord wilt saue men and beastes.* 1.715 For by whome men is preserued, by him also is the beastes. Neither must we be ashamed to thinke this of God, yea, wee must so conceiue and trust so, and take heede that we thinke not otherwise. He that saueth vs, hee saueth our horse, our sheep, yea to come to the least things, our henne. But by adding specialitie of the faithfull, hee sheweth that there is a part of mankind, which through faith inspired from God is aduanced by speciall benefits to high and eternal fe∣licitie. Hereupon also in the former Psalme it is read. The sons of men doe trust in the shadow of thy wings. They shall be satis∣fied with the fatnes of thy house, & thou shalt giue them drinke out of the riuer of thy delights. For with thee is the well of life, and in thy light we shall see light. Bring forth thy mercie for them that knowe thee, and thy righteousnes for such as bee vp∣right in heart. Therefore they receiue this speciall saluation, who trust in him, they doe not receiue it who doe despaire. The iust receiue it, the vniust and such as know not God re∣ceiue it not.

* 1.716In the Epistle to the Hebrewes (which also of many olde writers is attributed to Paul,) wee haue these testimonies a∣mong other. Chapter 5. Albeit he was the sonne yet by those things that he suffered, he learned obedience and being conse∣crate, (to wit, by afflictions as it is sayd ca. 2.) he is made the au∣thour of eternall saluation to all that obey him. Therefore this saluation was not brought to such as be obstinate,* 1.717 and refuse the grace of Christ through vnbeliefe. And seeing that salua∣tion purchased by Christ is not temporary and short, as that

which was wont to be brought to men being in great dan∣ger in warre, but Eternall, how shall it be sayd to belong to such as shall be damned, whose portion shall be in the lake of vnquenchable fire?

So in the 9.* 1.718 Chapter there is mention made of eternall re∣demption: By his owne blood (saith the Apostle) he once entred into the holy place, and hath obtained eternall redemption.* 1.719 And redemption is called eternall, both because it shal be effectu∣all foreuer; and also for that the cause of eternall good things is theirs, who be partakers of the same. The contrary of both might bee found in the greater part of men, if redemption were common to beleeuers and vnbeleeuers, to such as shall be saued, and damned.

Hitherto also let the wordes be referred,* 1.720 which follow in the same place: If the blood of Bulles and Goats, and the ashes of a yong Heifer sprinckling the vncleane doe sanctifie and purge the flesh: how much more shall the blood of Christ, who by the eternal spirit offered himselfe without spot to God, purge your consciences from dead workes to serue the liuing God? Redemption is described by this,* 1.721 that it purgeth our consci∣ences from dead workes to serue the liuing God. But that purging of consciences and seruing of God is proper to the faithfull. For by faith the hearts are purified,* 1.722 and being freed from sinne are made seruantes of righteousnesse through the same faith.

And a litle after:* 1.723 Therfore for that cause is he the Mediator of the new couenant that through death which came for the redemption of transgressions the Called might receiue the pro∣mise of the eternall inheritance. Who are those Called,* 1.724 to whō belong the couenant, redemption, and inheritance? He that wrote the booke of the calling of the Gentiles answe∣reth for me. Because (saith hee) some are iustified by faith, others are hardened in their impiety, the beleeuers are discer∣ned from vnbeleeuers by the name of the Called: and such as be voyd of faith, they are shewed to bee without this calling, albeit they heare the Gospell. And he citeth the place 1. Cor. 1. we preach Christ crucified, to the Iewes an offence, and to

the Gentiles, foolishines: but to the Called, as well Iewes as Gentiles, we preach him, the power and wisedome of God. Of these Called not onely of the Iewes but also of the Gen∣tiles,* 1.725 see more Ro. 9.23. and cap. 8.28. and in the rest. Neither must we here omit that which we read writtē about the end of the 9. chapter to the Hebrewes. Christ was once offered to take away the sinnes of many.* 1.726 By these Many, he now mea∣neth those Called, whereof he spake before. And so Chryso∣stome and Theophylact expound. Why said he of Mary, and not of All?* 1.727 because all doe not beleeue. The death of Christ was equiualent to the perdition of all, that is, was of sufficient f••r••e and price to haue saued all, and yet it doth not take away the sinnes of all: because such as resist him, make his death al∣together vnprofitable vnto them selues. Theophylact also ma∣keth mention of Basil to be of the same mind, some of whose sayings I haue before alledged vpon the place of Matth. 26. But Aquinas of al men most clearely vpon this place writeth:* 1.728 He saith to take away the sinnes of many and not of all because the death of Christ, albeit it bee sufficient for all yet it is not effectuall but in the respect of such as shall bee saued. For all are not subiect vnto him through faith and good workes. Lastly what can be spoken more briefly and forceably for the deci∣ding of this whole controuersie,* 1.729 than that of the Apostle, He∣brewes 11.* 1.730 without faith it is impossible to prayse God. Either this is not true, or els it is false that they say often, that all alke beleeuers and vnbeleeuers are freed from all sinne and con∣demnation, and receiued into the fauour and grace of our heauenly father, which thing, what is it els, than that al please God without respect of faith and infidelitie.

CHAP. IIII. Testimonies out of other Scriptures of the New Testament.

* 1.731FOr the greater confirmation of this point, we will adde al∣so certaine other sayings of other bookes of the New Te∣stament.

In the Actes chapter 5. Peter,* 1.732 and the whole Col∣ledge of the Apostles with one accord testifie these wordes: The God of our fathers raysed vp Iesus, and being exalted by his right hand, made him a prince and sauiour to giue repen∣tance to Israel, and remission of sinnes.* 1.733 Repentance and re∣mission of sinnes are ioyned together by an in separable knot. Wherefore it is as foolish a thing to affirme that remission of sinnes is giuen by Christ to all men indifferently, as if a man should auouch that he giueth repentance to all. What mea∣neth that, that the prerogatiue of both those benefites is be∣stowed vpon Israel? Vpon what Israel? They that bee called of the Iewes and Gentiles according to promise, they bee the true Israel, saith Augustime,* 1.734 whereof also the Apostle speak∣eth: And vpon the Israel of God.

Secondly it is the voice of Peter,* 1.735 and the testimonie of all Prophets agreeing together, that euery one that beleeueth in Iesu Christ, receiueth remission of sinnes through his name. Vnto this Propheticall and Apostolicall consent (which con∣teineth the summe of the Gospel of Christ,) is the false van∣gelicall commentarie of the aduersaries cleane contrary, that all simply without respect of faith or vnbeliefe receiue remission of sinnes through the name of Christ.

Further the same Apostle 1. Epistle. 1.* 1.736 when hee speak∣eth of redemption by the precious blood of Christ, as of a Lambe vndefiled and without spot, hee saith that hee was foreordained before the foundations of the world were laid,* 1.737 and was made manifest for the beleeuers sake. Expressely he declareth, that Christ was exhibited to the world a Sauiour for the beleeuers. Therefore for the same persons in like ma∣ner he properly died, and rose againe: not because they belee∣ued already, but that they might beleeue,* 1.738 and beleeuing might haue eternall life through his name.

Iohn also 1. Epistle 1. consenteth hereto.* 1.739 If wee walke in light, as God is light, we haue communion with him, and the blood of Iesu Christ purgeth vs from all sinne. If we say, we haue no sinne, we deceiue our selues, and the trueth is not in vs. If we confesse our sinnes, he is iust and faithfull to forgiue vs our sins,

[ 1] and to purge vs from all iniquitie. 1. Communion with God belongs not to all. Therefore neither the grace of God: for where the grace of God is, there is also the communion of [ 2] him. 2. The clensing of sinnes by the blood of Christ, is [ 3] theirs who walke in light. 3. Remission of sinnes, which is propitiation it selfe, (as Iohn witnesseth) presupposeth con∣fession of sinnes, which seeing it is not in al, propitiation doth not belong to all.

* 1.740I come to the Reuelation of Iohn, in whose very entrance we reade that redemption is declared and consecrated with these golden words: Iesus Christ that faithfull witnesse, and first begotten of the dead, hath loued vs and washed vs from our sinnes through his blood, and hath made vs kings and priests to God and his father.* 1.741 To whom redemption belongs, they are kings and priest to God the father: but it belongs to the be∣leeuers, and not to the vnbeleeuers, witnesse Peter 1. Pet. 2. Ye are a chosen stocke, a royall Priesthood, a holy nation, a people whom God hath purchased to himselfe as his owne, that ye might shew forth his vertues, who hath called you out of dark∣nes into his marueilous light. Therefore the vnbeleeuers are voide of redemption.

* 1.742Rupertus Tuitiensis saith very well. Therefore he hath wa∣shed vs, that is, all his Church, from our sinnes. For he hath not only washed them, who now were beleeuers, or had bin, but also who should beleeue: and these surely hee washed not them actually, but in power: because they could not be washed who were not yet borne, or else had not yet belee∣ued, but he gaue them power to be washed.

* 1.743The like place meeteth vs Apoc. 5. where the 24. Elders, and the foure beasts sing a new song vnto the Lambe, saying: Thou art worthie to receiue the booke, and to open the seales thereof: because thou wast slaine, & hast redeemed vs to God by thy blood,* 1.744 out of euery tribe, language, people and nation, and hast made vs kings and priests to our God, and we shall raigne vpon the earth. Here by the 24. Elders and 4. beasts is meant the vniuersall Church of men, called Catholike, as partly wee may see by the words, out of euery tribe, language, people and

nation, and partly by the scope of the whole chapter. For a threefold companie or armie is in that chapter brought in to blesse and praise the Lambe. The first company is the whole Church of men represented as I said, by the Elders and beasts. The second is the blessed Angels. The third is the creatures besides in heauen, vpon the earth and vnder the earth.* 1.745 Here∣vpon thus I reason: This new song, Thou wast slaine and hast redeemed vs, is proper to the Church, which is gathered out of all mankinde: (for in the two testimonies which follow, of the multitude of Angels and of euery creature, that forme is of purpose not obserued) therefore the only Church of men is redeemed by the blood of Christ. This is Ruperts argument vpon this very place.

Other things also concurre with this, as that the redeemed by the blood of Christ are made to their God kings & priests, whereof we spake a little before. Also that they shall raigne vpon the earth, that is, the land of the liuing, as of olde, when the Canaanites and Amorites were cast out for their sinnes, the Israelites raigned in the land of promise. But this raigne in the true land of promise, wee know all shall not haue, but the elect onely, to whom the sonne of man will say, when he commeth in his glorie: Come ye blessed,* 1.746 possesse the kingdome prepared for you before the foundations of the world.

CHAP. V. Testimonies out of the Law and Prophets.

NOw also the bookes of the old Testament are full of te∣stimonies concerning the grace of our Sauiour proper to the beleeuers, and so farre foorth vniuersall, as he hath his owne, who feare him and worke righteousnes in euery nation and Tribe.

Hitherto first of all tendeth the promise made to Abraham and his seede,* 1.747 Gen. 12. and 22. In thy seede all nations of the earth, shall be blessed.

A Syllogisme.

• It is certaine, that they be counted strangers from the bles∣sing

• of Abraham, who are not the seed of Abraham.
• But ma∣ny among mankind, and namely the vnbeleeuers, are not the seede of Abraham:
• Therfore they are strangers from the bles∣sing of Abraham.

The Minor Paul very often proueth. For manifestly Ro. 9. he teacheth, that al the posteritie of Abraham are not accoun∣ted in this seede, much lesse all the whole ofspring of Adam, but onely the sonnes of promise.* 1.748 And in the fourth chapter of the same Epistle, he referreth this whole seede to the belee∣uers of the Iewes and Gentiles. His words are: Therefore is the inheritance by faith, that it may be sure to the whole seede. that is, not onely to that which is of the law, but also to that which is of the faith of Abraham, who is the father of vs all: to wit, the father of all the beleeuers being vncircumcised, and the father of Circumcision, that is, to them who are not onely circumcised, but who also walk in the steps of the faith of our father Abraham,* 1.749 which he had being vncircumcised. Likewise Gal. 3. he declareth, that they who are of faith, are blessed with faithfull Abraham: because the Scripture fore∣seeing, that God would iustifie the Gentiles through faith, preached before hand the Gospell to Abraham, saying: In thee shall all nations be blessed. Whereupon also in that place he saith to the faithfull: All ye are one in Christ Iesu: and if ye be be Christs,* 1.750 then are ye Abrahams seede, and heires accor∣ding to promise. See also the 14. verse of the same chapter.

* 1.751Among the Prophets, Esay chap. 53. (wherein he so eui∣dently setteth out not onely the vse of the Lords passion, but the historie also, that he seemeth rather to be an Euangelist than a Prophet) confirmeth the same thing saying:* 1.752 We all like sheepe haue erred, euery one hath declined after his owne way: and the Lord hath laid vpon him the iniquitie of vs all. It is spoken with limitation, as concerning the vniuersalitie of the faithfull, after that kinde of phrase, wherein Abraham is called the father of vs all, and Ierusalem which is aboue, the mother of vs all, that is, of the beleeuers. And that we may nothing doubt at all, the Prophet addeth: he was smitten for the transgression of my people. Againe, My righteous seruant

shall by the knowledge of himselfe iustifie many, and he shall beare their sinnes. And aboue: he hath borne the sinnes of ma∣ny. He expressely testifieth that the fruit of the Lords passion, to wit, righteousnes and redemption, belongeth not to all in∣differently, but to many, that is to the beleeuers.* 1.753 Euen as also Petrus Galatinus hath very well written vpon those words of Esay: Albeit (saith he) the passion of Christ ought to be suf∣ficient to blot out the sinnes of all, yet it will not blot out all mens sinnes, but theirs onely who should beleeue in him, and repent. For that cause he saith: And he shall beare the sinnes of many. Luther also vpon that saying:* 1.754 My righteous seruant by the knowledge of himselfe, &c. defineth Christian righte∣ousnes to be nothing els, than to know Christ, and this onely to be the way of our deliuerance from death and sinnes: and that this knowledge doth free vs, and that there is no other comfort. Therefore it is an error, to claime for al men simply freedome from sinne and death.

The same thing plainly appeareth by the forme of the new couenant, Ier. 31. and Heb. 8. Behold the daies shal come,* 1.755 saith the Lord, when I will make a new couenāt with the house of Israel, and with the house of Iuda, not according to the co∣uenant that I made with their fathers when I brought them out of the land of Aegypt: but this is the couenant which I will strike with the house of Israel after those daies, saith the Lord: I will put my lawes in their minde, and in their heart will I write them, and I will bee their God, and they shall be my people. Neither shall euery one teach his neighbour, saying: know the Lord: for al shal know me from the least to the grea∣test among them, and I will be merciful to their iniquities, and will remember their sinnes no more.

Hence wee see, that remission of sinnes which is wrought by the death of the Mediatour, is the benefit of the new coue∣nant. Whereupon it followeth,* 1.756 that it appertaineth to the sonnes onely of the couenant. But how that all are not the sonnes of the couenant, first from hence it is plaine, that these promises: I will put my lawes in their mindes: I will bee their God, and they shall be my people: they shall all know me; agree

not simply vnto all men. Then because it is flatly sayd, that this couenant is made with the house of Israel, and with the house of Iuda: which thing must be vnderstood of the Church of the Iewes and Gentiles, that true Iuda and Israel, whereof the Apostle also speaketh,* 1.757 Ye are all one in Christ Iesu: and because ye are Christs, ye are Abrahams seede, and heires by promise.

* 1.758The like promise we haue Iere. 23. and 33. Behold the daies shall come, saith the Lord, that I will raise vp to Dauid a righ∣teous branch, and a king shall raigne, in whose daies Israel shal be saued, and Iuda shall dwell boldly. We see here also the re∣demption of the Messiah peculiarly attributed to his people: because,* 1.759 as the Angell Gabriel testifieth, he raigneth ouer the house of Iacob, that is, the Church, and of his raigne and his peace there shall be no end.

Euery where also in the Prophets, when they foretell of the comming of the Redeemer, and of saluation to be wrought by him, the word of promise is peculiarly directed vnto the Church vnder the name of Sion,* 1.760 as Zachar. 2. Reioyce and be glad O daughter Sion: for I will come and dwell in the midst of thee, saith the Lord: and many nations shall be gathered toge∣ther in that day, and they shall be my people, and I will dwell in the midst of thee: and the Lord shall possesse Iuda his portion in the holy land, and shall choose as yet Ierusalem. That this must bee vnderstoode of the Church collected from euery place, the things that we reade 2. Cor. 6. ver. 16. and Apoc. 21. vers. 2. will not suffer vs to doubt at all.

* 1.761And in the 9. chapter of the same Prophet it is said: Reioyce greatly O daughter Sion, shout for ioy O daughter Ierusalem: Behold thy king cōmeth vnto thee, who is iust, a Sauiour poore, ••iding vpon an asse, and he shall speake peace to the Gentiles, and his dominion shall be from sea to sea, and from the flood to the ends of the earth.* 1.762 For the Catholike Church of Christ is dispersed through the whole world: which Christ, as Paul witnesseth, is our peace, and hath made both (Iewes and Gentiles) one, abolishing enmitie through his flesh, that he might make one man of two in himselfe, and hath reconci∣led

both in one bodie vnto God by his crosse, slaying enmitie by it, and comming, hath preached peace both to them that were farre off, and to them that were neere.

Agreeable to this is the word of promise, Esay. 62.* 1.763 Behold the Lord proclaimeth vnto the vtmost parts of the earth: Tell ye the daughter of Sion, Behold thy saluation shall come, behold his reward is with him, and his worke is before him, and they shall call them a holy people, the redeemed of the Lord: and thou shalt be called a citie sought for, and not forsaken. What was this citie but the high Ierusalem, which is the mother of vs all? for it is written: Reioyce thou barren that bearest not:* 1.764 breake forth and crie thou that trauellest not for the desolate woman hath more children, than she that hath an husband. After which sort also the citie of God, the spirituall Sion and Ierusalem with her sonnes dispersed among all nations, is gloriously described in the 87. Psalme. And these bee they of whom speaketh this propheticall word here: They shall call them a holy people, the redeemed of the Lord. Wherefore see∣ing the prerogatiue of so great dignitie is proper to the sons of the Church, and the household of God, it is iniuriously ex∣tended to those that are without.

But that we may not go farre, it is certaine,* 1.765 as Peter shew∣eth, that all the Prophets doe witnesse, that whosoeuer be∣leeueth in him, receiueth remission of sinnes through his name. And as Paul affirmeth: the righteousnesse of God is approued by the testimonie of the Law and the Prophets,* 1.766 the righteousnesse of God I say in all, and vpon all that beleeue.* 1.767 Now the righteousnesse of God, and remission of sinnes, is redemption it selfe, Colos. 1. Wherefore by the one consent of all the Prophets, redemption is proper to the beleeuers, and nothing at all belongeth to the vnbeleeuers.

CHAP. VI. The same thing is proued by some types of the old Testament.

I Will onely annexe certaine typicall or shadowed things of the old Testament, wherein now long agoe the very same thing hath been declared.* 1.768 And first it is manifest enough, that the redemption of the people of Israel out of Egypt, and after out of the captiuitie of Babel, were as certaine shadowes and figures of this true redemption and grace gotten by Christ, as here and there wee may see in the Prophets.* 1.769 Therefore looke how much difference there is betweene the Egyptians perishing with their prince, and the children of Israel mar∣king their doore posts with the sacred blood of the Lambe and so escaping: so much differeth the world of the vnbe∣leeuers from the world or people of the faithfull: that with their king the prince of darknes the deuill, they may sooner be drowned in the bottome of hell, than that the redemption by Christ that true Lambe of God, should do them any good at all.* 1.770 Also as the redeemer of Israel tooke his seruant Iacob, and the seede of Abraham, and brought them out of Babel into the land of the forefathers, giuing the Egyptians, the E∣thiopians and other wicked people as it were the price for the redemption of the people of God:* 1.771 so the Lord is with his Church to saue it, while the storme abideth still vpon the head of the vngodly.

* 1.772Againe, in the desert the brasen Serpent lifted vp by Mo∣ses at the commandement of God, was the onely remedie a∣gainst the fierie serpents that whosoeuer should looke vpon it should not die but liue: and that not for the thing seene, but for God the sauiour of all, whose word did heale, as the Wiseman saith.* 1.773 As therefore they that were stung of Ser∣pents then, did not liue, vnles they looked vpon the signe of health: so the crosse of Christ is redemption and life to such as beleeue in him, but not to vnbeleeuers. And this is it that

Christ auoucheth of himselfe, Ioh. 3. As Moses lift vp the Serpent in the wildernesse, so must the sonne of man be lift vp, that whosoeuer beleeueth in him should not perish, but haue e∣ternall life.

Moreouer,* 1.774 among the Iewes there was a general freedome of all seruants in the yeare of Iubilee, as farre forth as the law of libertie gaue leaue to all Hebrewes. But as then, they that willingly continued in bondage felt not the force of offred libertie: so they feele not the efficacie of Christs redemptiō, who abide addicted vnto the world.* 1.775 Ambrose rehearsing this figure, saith excellently: He that is a true freeman, a true Hebrew, is wholly Gods all that he hath is libertie: hee hath nothing of his, who refuseth libertie, saying: I loue my ma∣ster, his wife and children, I will not be free.

Hitherto tendeth the scape goate,* 1.776 vpon whose head the high Priest euery yeare vsed to lay the curse of all the iniqui∣ties of the children of Israel, and all their sinnes and trespas∣ses, and so sent him out into the wildernes, and he bore all the sinnes of the people of Israel.

If this was a figure of Christ to come, and of the attone∣ment that he should make, (as truly it was) we must needes confesse, that Christ properly maketh satisfaction for the sins of his people, as the goate was properly appointed for the people of God, the children of Israel to make an attonement for all their iniquities. For this cause also Heb. 2.* 1.777 he is called mercifull and a faithfull high priest to appease Gods wrath for the sins of the people. And in the 13. chapter,* 1.778 the Apostle respecting the whole legall sacrifice, saith: And Iesus suffered without the gate, to sanctifie the people by his blood: so that we that are his people, may boldly say: he hath borne our sinnes in his body vpon the tree, and with his stripes wee are healed. 1. Pet. 2.

Concluding therefore the first ranke of our arguments,* 1.779 we affirme, beleeue and confesse, that the Sauiour promised to the world, the Christ of God, preached alwaies in the Church by the mouth of all the holy Prophets and Apostles, is ap∣pointed by the father to be a propitiation through faith in his

blood, in all and vpon all that beleeue: and that this benefite of the restoring and redemption of mankinde, albeit it bee proper and peculiar to the Church, as touching the efficacie of it, yet it is vniuersall, altogether in that sense, wherein wee beleeue and confesse the holy Church of Christ to bee vni∣uersall.

CHAP. VII. Of the second order of proofes.

* 1.780IN this ranke we will vse reasons drawne from the analogie of faith: and first I reason from the definition:

Iustification belongeth to the beleeuers, and not to vn∣beleeues.

But Redemption is the same that Iustification is.

Therefore Redemption belongeth to beleeuers, and not to vnbeleeuers.

The Assumption is proued out of Paul, Ephesians 1. Col. 1. where he defineth redemption to be remission of sinnes. In another place, to wit, Rom. 4. he will haue the iustification of a man before God to consist in the forgiuenes of sinnes, al∣leaging that of the Psalme.* 1.781 Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered. The Maior or first proposition, is the doctrine of the Apostle largely hand∣led and proued Rom. 3, 4, and 5. chapters, and Gal. 2. and 3. chapters, to wit, that man is iustified by faith in Christ Iesus. To which doctrine nothing is more contrary, than to ima∣gine iustification to be so generall and largely spreading, as condemnation is generall in all and vpon all men simply. Thouching the words Ro. 5. we haue answered before least any should thinke that they may be obiected to maintaine so generall a iustification,* 1.782 which also Ambrose vpon that place openly reiecteth, and expoundeth, that grace aboundeth vp∣on all men to the iustification of life, as touching the beleeuers, of whom there is a certaine proper vniuersalitie subiect to Christ, and partaker of his grace no lesse than the vniuersa∣lity

of mankind draweth from Adam sinne and death.

The second argument.* 1.783 There is no remission of sinnes out of the Church.

Therefore neither redemption, which Paul (as I said,) de∣fineth to be remission of sinnes.

The Antecedent Augustine proueth saying:* 1.784 Where there is remission of sinnes, there is the Church. And from thence in the same place hee gathereth against the Donatists, who shut vp the Church in a part of Africa: that the Church of Christ is scattered through the whole world, because remissi∣on of sinnes in the new Testament is despersed through all nations, beginning at Hierusalem.* 1.785 For this is the Catholike Church, that is, the people of God throughout all nations, accounting and reckening all the saints withal, that were be∣fore the birth of Christ, who yet were knit to the same body, whereof he is the head, while they beleeued in him, who was preached of before;* 1.786 as the same Augustine writeth in another place.

Here the same illation is of force: If redemption be so vni∣uersall, that (as our aduersaries suppose) all are truely and vn∣doubtedly deliuered from all sinne and condemnation, all then of necessitie are, or haue beene sometime the Church. Than which thing what is more absurd?* 1.787 For such as bee sele∣cted out of the world are the Church, being borne of God, and built vpon the foundation of the Prophets and Apostles, and vpon the rocke: and being the sheepe of Christ heare his voyce. Therefore the world, and the Church in the world doe differ: as Brentius doth well aduise vs in his Catechisme, expounding the Article: I beleeue the holy Church. There are some (saith hee) that thinke, that the whole world, or all men in the world bee the people of God,* 1.788 and the Lordes Church: but this Article of our faith doeth teach vs, that the whole world is not the Church, nor all mē the elect people of God, but that among al men in the world God hath his peo∣ple, scattered abroad in respect of their outward cōuersation, but gathered together by the same Gospel in one faith. And as the whole world is not the Church of God: so neither is

any whole citie or towne, but in cities and townes God hath his Church.* 1.789 These things saith he, with whom how well Hu∣ber agreeth, (otherwise a follower of Brentius his opinion,) let him looke vnto it. For he is litle or nothing at all from a∣uouching all men to be Gods elect, his people and kingdom, and therefore his Church. For in this life the kingdome of Christ and the kingdome of heauen is the Church,* 1.790 as Au∣gustine largely teacheth.

* 1.791The third argument: The redeemed are knowen, and doe please God, at the least in respect of the time and state of re∣demption. But to those that shalbe damned the Lord openly professeth, saying Mat. 7. I neuer knew you, depart from me, all ye that worke iniquitie.* 1.792 He saith plainely, Neuer. But we must vnderstand (as Christome aduiseth vs) that the Lord know∣eth not such, not that he is altogether ignorant of them, who knoweth all mē, but that he knoweth them not to be his, nor loueth them, as the Lord is said to know, that is, to loue and approue the way of the righteous. Psalme 2. Therefore such as shal be damned are not of the number of them that Christ hath redeemed.

* 1.793The fourth argument is agreeable to the former: They that haue not the spirite of Christ are none of his. Ro. 8. But most haue not the spirit of Christ. For if all men should haue the spirit of God dwelling in them, the bodies of all mortall men should also be quickened by the same spirite, that raised vp Christ from the dead. Besides this, as Christ saith in the Gos∣pel, the world cannot receiue that spirite of trueth, because it knoweth him not, nor seeth him. Hereupon it followeth, that most men are not Christ, and by consequence, neither Christ nor his benefites are theirs.

* 1.794The fifth argument, from the adiunct of redemption, or the thing that is neerely knit vnto it whose aduocate Christ is, their only propitiation is he; But he is not the aduocate of the vnbeleeuers and reprobates, but of the faithfull and elect; therefore also he is not to them a propitiation, but to the faithfull and elect.

The reason of the Maior is, because it is the office of one

and the same high Priest both to pray and to sacrifice for the people:* 1.795 and both are required to obtaine for vs the fauour and grace of God. Whereupon also Iohn 1. Epistle 2. ioyn∣ing these together maketh him our propitiator, whom he cal∣leth our aduocate. As also a man may see them ioyned toge∣ther, Ro. 8, 34 And that Christ is onely for them an aduocate, who beleeue or shall beleeue, and in a word for his elect, hee himselfe hath not dissembled it. Iohn 17. I pray not for the world: but for them whom thou hast giuen me. Which place wee haue before largely expounded. And if hee did not then pray for the world, hee doeth not pray for it now, but onely for the elect. The same thing is very cleare. Rom. 8. Who shall accuse the elect of God? It is God who iust••fieth, Who shall con∣demne? It is Christ who died, and rose againe and sitteth at the right hand of the father, and maketh intercession for vs: that is for the elect of whom onely he speaketh in that text. Neither doth Iohn speake of any other 1. Epistle 2. Litle children if a∣ny man sin, we haue an aduocate with the father Iesus Christ the righteous, and he is the propitiation of our sinnes. And the authour of the Epistle to the Hebrewes chapter 7. Because he hath an euerlasting Priesthood he is able altogether to saue those, that come vnto God by him, he seeing euer liueth to make intercession for them, to wit, for those that come vnto God by him. In like sort the authour of the 62. sermon in Ambrose vpon the saying of Saint Iohn obserueth, that Christ is an ad∣uocate vnto Christians, and a iudge altogether to Iewes and other infidels. Origene also vpon Leuiticus. For them onely doeth the high Priest Christ our aduocate and propiti∣ator pray, that be the Lords inheritance, that waite for him without, that depart not from the temple, but giue them∣selues to fasting and prayer.

The sixt argument from the things that follow redemp∣tion, as are, the adoption and inheritance.* 1.796

Where redemption is, there is adoption and inheritance:* 1.797 But all are not sonnes and heires to wit, the heires of God and coheires with Christ.

Therefore neither are all redeemed.

The Minor is proued out of Paul, who accounteth them the sonnes of God, that are led by the spirit of God, and doe mortifie the actions of the body by the spirit: to say nothing now of so many places of Scripture, that attribute adoption as proper to the beleeuers. Iohn 1 As many as receiued him, to them bee gaue this power or dignitie to be the sonnes of God,* 1.798 euen to them that beleeue in his name. See also 1. Iohn 3.1. Hereupon Ambrose also writeth vpon the 5. to the Romans. Such of vs as beleeue Christ to bee the sonne of God, are adopted of God for sonnes. For he could not bestow any more vpon the beleeuers, than that they might be called the sonnes of God, while the vnbeleeuers are forsaken. For we are called the sonnes of God, but they not worthy to be called seruants. And Epistle 74. Hee closeth vp his whole argument very briefly saying: Where the spirit of the Lord is, there is libertie: where is no libertie, there no grace, where no grace, there no adoption: where no adoption; there is no succession. But where faith is, there is libertie, adoption, and inheritance.

* 1.799The seuenth argument from another consequent, that is, from sanctification and conuersion. Whosoeuer are redeem∣ed, are also sanctified conuerted and regenerated, according to the promise: A deliuerer shall come out of Sion, and shall turne away iniquities from Iacob: and this is my couenant with them,* 1.800 when I shall take away their sinnes saith the Lord. Which place out of the 59. of Isaie, Paul Rom. 11. applieth to the con∣uersion of Israel, and from thence sheweth that conuersion is ioyned with deliuerance or redemption. Whereto also per∣taineth the saying of Iohn 1. Epistle 3. Hee that committeth sinne is of the deuill: but for this cause was the sonne of God re∣uealed, that he might destroy the workes of the deuill. Whosoeuer is borne of God sinneth not. He speaketh of practising righte∣ousnes, as whereby the sonnes of God were discerned from the sons of the deuill: such as sinne are of the deuill: such as do righteousnesse are of God thorow Christ, who destroyeh in vs the workes of the deuill, not onely by forgiuing sinnes, but also by renewing our corrupt nature to doe the workes of righteous∣nes. The circumstance of the words and the scope do teach

this exposition, and Augustine confirmeth it in Hypognostic•• lib. 3. where withal he alleageth that which is written Heb. 9. that the blood of Christ, who by his eternall spirit offered him∣selfe to God, doth purge our consciences from dead workes to serue the liuing God. See also in Zacharies song Luk. 1. vers. 74. Tit. 2. vers. 14. 1. Cor. 1. vers. 30. Eph. 5.26. Act. 5. ver. 31.74. Tit. 2. vers. 14. 1. Cor. 1. vers. 30. Eph. 5.26. Act. 5. ver. 31. in Peters words, and in his 1. Epistle. 2. ver. 24. but most plen∣tifully of all Rom. 6. and 7. chapters. All which places with∣out gainsaying doe witnesse, that the sanctification or reno∣uation of a man to practise righteousnes and good workes, are necessarily ioyned with the gift of redemption.

Here now let vs set downe the assumption,* 1.801 which the holy Scripture and experience doe plainly and sufficiently con∣uince, that not all men bee endued with the spirit of sancti∣fication for their conuersion, and renewing of their life. It is proued. Because this sanctification is not without the free giuing of the holy spirit: but the world cannot receiue that spirit, Ioh. 14. Further, this gift consisteth herein,* 1.802 that being dead to sinnes wee should liue to righteousnesse, and should serue God in his sight with holines and righteousnesse all the daies of our life. And is this giuen to all men? nay it proper∣ly belongeth to the sonnes of promise, and of the new coue∣nant, as the Lord saith: I will put my lawes in their minds, and in their hearts will I write them, and all shall know me:* 1.803 and I will be mercifull to their sinnes, and their iniquities will I re∣member no more. Also, I will giue you a new heart and a new spirit within you: and I will take away your stonie heart,* 1.804 & will giue you a fleshy heart, and I will make you to walke in my pre∣cepts, and to keepe my iudgements: and ye shall bee my people, and I will be your God.

Which things seeing they be thus, we conclude also,* 1.805 that redemption belongeth not to all men, but to the children of the promise onely.

Now the aduersary two maner of waies runneth a ground about this argument:* 1.806 first in that be laboureth to wrest san∣ctification indifferently vnto the whole progenie of men, and yet alleageth no fit testimonie of Scripture to proue it,

which as we haue seene plainly declareth the contrarie.* 1.807 Se∣condly, in that he either craftily depraueth the force of the ar∣gumēt, or els doth not vnderstand it, to wit, as though frō the coherence of the double benefit of redēption and sanctifica∣tion we reasoned thus: God requireth sanctification of his redeemed ones: therefore the greatest part is not redeemed, because it doth not practise godlines. But our reasoning is not drawne from our dutie, but from Gods benefit, promi∣sing that he will giue to the redeemed a new heart, and a new spirit, and so will cause them to walke in his waies, by putting and writing them in their mindes; not with inke, but with the spirit of the liuing God; not in stony tables, but in the tables of the heart.

* 1.808The 8. Argument neerely agreeth with the seuenth: In the redeemed ones the will also is redeemed by Iesu Christ,* 1.809 o∣therwise the best thing in man was not redeemed. There∣fore by graunting the redemption of all, faithfull and Infidels, it should follow that the will also in all is redeemed and hea∣led: and so free will should bee established in all whomsoe∣uer: whereas yet they that are ignorant of Christ, and beleeue not in him, doe serue sinne, and are not able to will, or goe a∣bout any thing that is good: as Luther hath notably proued in his booke de seruo arbitrio.

* 1.810The 9. Argument from another consequent, which is bles∣sednes and eternall life.

* 1.811Whosoeuer are effectually redeemed, shall not perish, but shall haue eternall life.

But the vnbeleeuers doe perish: for hee that beleeueth not shall be damned.

Therefore the vnbeleeuers are not effectually redeemed.

The Maior is fully proued by these sayings: Being iustified by his blood, we shall now much more bee saued from wrath by him. For if when we were enemies, wee were reconciled to God by the death of his sonne, much more now shal we be saued by his life. Rom. 5. And chap. 8. Whom he iustifieth, them also he glorifieth. Againe, If God be for vs, who is against vs? euen he that hath not spared his own sonne, but giuen him for vs all,

how shall he not with him giue vs all things? Who shall accuse the elect of God? It is God that iustifieth. Who shall condemne? It is Christ who is dead: yea rather who is also risen againe, and maketh intercession for vs.

Paul is manifestly of this iudgement, that they shall neuer be damned, for whom Christ dyed, rose againe, and maketh intercession.

Notably saith Ambrose:* 1.812 He that hath giuen vs the author of all, excepteth nothing. There is nothing then that we may feare can possibly be denied vs; there is nothing wherein we ought to bee doubtfull of the continuance of Gods bounti∣fulnes, whose plentie hath been of so long continuance,* 1.813 and alwaies ready, so y^t first he would predestinate, then he would call, and whom he would call, them he would iustifie & glo∣rifie. Can he possibly forsake them whom he hath pursued with his so many and great benefits? But there is feare, least the Iudge be too seuere. Consider what iudge thou hast, to wit, Christ. Can he condemne thee whom he hath redeemed from death, for whom he hath offered himselfe, whose life he knoweth is the reward of his death? Will he not say:* 1.814 What profit is in my blood, if I condemne him whom I my selfe haue saued? See also if ye please, Augustine confirming this very argument.

Hereupon it riseth, that some vnder pretence of vniuersall redemption haue thought that all at length shall be saued. Of which mad error Caluin vpon 1. Ioh 2. Bucer in the Acts of the Conference had at Argentine with Melchior Hofman,* 1.815 doe make mention, and also Wolfgange Musculus in the place concerning the redemption of mankinde, warning vs to take heede, least vnderstanding amisse the vniuersalitie of redemption, we say with frantike men, that no man is dam∣ned, and perisheth for euer. These our men with whom we deale deny that thing truly: but what auaileth it to denie it, seeing neuerthelesse they stifly maintaine that principle, from whence that error springeth?

They except, that the redeemed doe not perish, vnles they cast away, and tread vnder foote redemption once receiued.

But contrariwise the testimonies of Scripture euen now al∣leaged, doe teach, that such as are effectually redeemed, and alreadie iustified by the gift of God, shall certainly haue life and heauenly glorie, and cannot possibly by any meanes be pluckt away from the loue of God towards them in Christ Iesu. And as for some examples and places to the contrary, they haue been sufficiently answered in the second booke be∣fore.

* 1.816Furthermore, how agree these things together, that all the sinnes of all men are satisfied for, and in very deede blotted out, and yet that the greater part of men are damned for vn∣beliefe? For if all sinnes are forgiuen all men, then vnbeliefe also is forgiuen. How then shall it damne any man? Thus it euer abideth vnmoueable, that all at length shall be saued, if all men together bee effectually made partakers of redemp∣tion.

* 1.817The tenth argument is drawne from the causes of redemp∣tion, two whereof are the principall efficient causes: one far∣ther off,* 1.818 to wit, the grace of God giuing his sonne vnto vs: the other most neere vs: the sonne himselfe, finishing the worke of redemption in the nature of man which hee tooke vpon him. The materiall cause is the passion and death of the righ∣teous for the vnrighteous. The instrumentall efficient cause [ 1] is likewise two-fold, to wit, 1. The word of grace that offe∣reth Christ vnto vs with his benefits, (and serueth to stirre vp faith in vs: for faith is by hearing▪ and hearing by the word of [ 2] God): 2. And faith it selfe, wherewith as it were a hand wee receiue grace offered, and are made partakers thereof. Here∣vpon the Apostle Rom. 3. saith: We haue all sinned but we are iustified freely by his grace through the redemption made in Iesu Christ, whom God hath set foorth to bee a propitiation through faith in his blood to declare his righteousnes. Where we see among other causes of redemption, faith required, as the instrument wherewith wee may applie vnto vs redemp∣tion gotten for vs by his blood, and may become partakers thereof to the blotting out of our sinnes. Therefore the vn∣beleeuers haue nothing to doe with redemption and propi∣tiation.

And that the necessitie of faith may the more ap∣peare in euery matter of saluation,* 1.819 the Apostle Heb. 11. ex∣pressely testifieth, that it is impossible without faith to please God, producing for this point most notable examples of an∣tiquitie, who are shewed to please God through faith, and to haue obtained righteousnes, which is according to faith.

Notably saith Augustine in Euang. Ioh. serm. 60. The me∣dicine for all wounds,* 1.820 and the onely attonement for the sinnes of men, is to beleeue in Christ. Neither can any man at all bee clensed either from originall sinne, or the sinnes which he hath done, vnles by faith he be vnited, and ioyned to his bodie. For they that beleeue in him are the sonnes of God: because they are borne of God by the grace of adoption, which is in the faith of our Lord Iesu Christ: for in beleeuing we are made the sons of God, as it is written: He hath giuen them prerogatiue to be made the sonnes of God, while they beleeue in him. And serm. 181. de temp Faith is the ground of all good things,* 1.821 and the beginning of mans saluation: without this none can bee of the number of Gods sonnes, and without it in this world nei∣ther doth man attaine the grace of iustification, nor hereafter shall possesse eternall life: and whoso walketh not by faith shall not come to see God.

In these testimonies of the Scriptures, and our Elders ac∣cording to the Scriptures, if wee meane to stand, (and wee ought to rest therein) away with the deuise of the righteous∣nes of all men, and the operation of saluation in all,* 1.822 and the receiuing of all men into grace, and their purging from sins, whether they beleeue or not.

The aduersaries doe except, that they thinke not that the merit of Christ is applied without faith, or that any man without it can be made partaker of the fatherly will of God.* 1.823 I answere, therefore they bee manifestly contrary to them∣selues, that say such things,* 1.824 and yet stifly maintaine that all men none excepted, faithfull and vnfaithfull before and after Christs birth, are set free by the blood of Christ truly and vn∣doubtedly from all sinne and condemnation, and are recei∣ued into the grace and fauour of God: that all alike are sa∣ued,

iustified and quickened: that all pertaine to the com∣munion of saluation, and the kingdome of grace, and such like. For if no man can be partaker of the grace of God, righ∣teousnes, life and saluation in Christ, vnles he applie those good things to himselfe, and the application cannot be but by faith, how belong those things to all vnfaithfull as well as faithfull?

* 1.825The 11. Argument from another consequent. Redemp∣tion is such a benefit, whereby of seruants of sinne wee are made the sonnes of God; of children of wrath, the children of grace; of strangers and vnknowne, we are made a royall and priestly stock, as it is written Apoc. 1. and 5. He hath lo∣ued vs, and redeemed vs to God by his blood, and hath made vs to our God kings and priests, and wee shall raigne vpon the earth.

* 1.826But vnto the Church properly belongeth this dignitie, to be a chosen stocke, a royall priesthood, a holy nation, witnes Peter, 1. Epist. 2. which also the words out of the Reuelation chap. 5 now cited doe confirme, where the voice and confes∣sion of the Church is, Thou hast made vs to our God kings and priests.

* 1.827Therefore it followeth, that the proprietie of redemption is in the possession of the Church.

* 1.828The 12. argument from the vse of the Sacraments. Vnto whom nothing is sealed in he vse of the Sacraments, vnto them the promise of grace in the word belongeth not. For the nature of the promise is all one both in the audible and visible word.

But in the Sacraments, Baptisme and the Lordes Supper, nothing is sealed to such as be aliants from Gods couenant, and vnbeleeuers. Therefore neither doeth the promise of grace in the word belong vnto them. For the proofe of the assumption, let the things be considered, that we haue of that matter spoken before in the Confutation.

* 1.829The 13. and last argument. If all men wholy bee receiued into the grace and fauour of God by the death and grace of the Sauiour,* 1.830 so that no man shall euer perish now after his

redemption, vnles he despise the grace of God,* 1.831 and through vnbeliefe shake off and forsake his redemption: It will follow, that all the children of al Thalmudists, Mahumetists, Turks, Tartarians, and such as feed on mens flesh called Anthropo∣phagi and such like, as long as they want the vse of reason, and therefore actuall sinne, and be not yet subiect to the con∣tempt of grace, are in the state of saluation, and dying in that age of what nation soeuer they be, in the Church or out of it, are eternally saued: which thing is manifestly and Anabap∣tisticall dotage of those men (I say) that follow the pauilions of Mennon,* 1.832 and Theodorike Philip vp and downe the Low Countries, which they haue drawen vnto them from the sinke as it seemeth of Melchior Hofman. For Theodore Phil∣lippi is of this opinion, and plainely writeth,* 1.833 Because Christ the Lambe of God hath taken away the sinnes of the world by his death and blood, that no man can be damned for the sinne of Adam: and therefore that the kingdome of heauen belongeth to all children indifferently, & that al are innocents and repu∣ted without sinne before God, seeing no sinne beside Adams can be imputed vnto them: and that the same is satisfied and taken away vniuersally by the death of Christ, so that infantes for Adams transgression cannot be iudged or condemned. And the Pelagians also (as Augustine witnesseth) laboured to bring some such thing in, to wit,* 1.834 that litle children are inno∣cent, and without all guiltines, after that Christ had died for them.

But the Scripture teacheth vs to put here a difference be∣tweene the infants of Gods people,* 1.835 and the infants of vngod∣ly nations, and reiected of God. And the infantes truely of Gods people,* 1.836 (albeit as the rest by their carnall natiuitie they bee borne vnder sinne and wrath.) haue a promise that they belong to the number of Gods people, and of the Saints, and so to the inheritance of the kingdome of heauen. More argu∣ments I will not here alledge,* 1.837 for by those which haue beene brought, our purpose I trust is more than sufficiently decla∣red. Onely one doubt remaineth: If the beleeuers onely are to be accounted for the redeemed of Christ, doeth therefore

their redemption begin, when they begin to beleeue? [Answere.] I an∣swere:The redemption of the Church by Christ, may diuers∣ly [ 1] be considered.* 1.838 First in respect of Gods purpose and prede∣stination, according to which grace is giuen vs in Christ Iesu before the world. [ 2] Secondly in respect of the merite and sa∣tisfaction perfourmed of Christ,* 1.839 when vpon the altar of the crosse hee tooke away enmities and reconciled the whole Church of Iewes and Gentiles to God in one body through the crosse, as Paul testifieth Ephesians 2. Then surely as Ru∣pertus writeth, he redeemed and washed in his blood from their sinnes, not onely these men that now are beleeuers, or had beleeued, but also those that should beleeue in time to come as farre foorth as hee gaue them power to be washed. For he washed them not then actually but in power. For they could not in very deed be washed, who were not yet borne, or els as yet had not beleeued. [ 3] Thirdly redemption is consi∣dered, as farre foorth as we are made partakers of it by faith, whose force and necessitie is so great for reconciliation be∣fore and after the worke of redemption performed in the flesh of Christ, that as it hindred not the olde fathers (which beleeued) from their deliuerance, in that Christ had not as yet suffered: so now it nothing profiteth the vnbeleeuers for their deliuerance, that Christ long agoe (the iust for the vniust) was deliuered to death. [ 4] Lastly redemption is considered as farre forth as we enioy full and perfect redemption for euer, all our enemies being vtterly destroyed, and euen death it selfe, which is of the Apostle called the last enemie: of which re∣demption Christ witnesseth Luke 21.28. and Paul Ro. 8.23. But of this enough.

THE THIRD RANKE OF PROOFES, CONTAINING THE TESTIMO∣nies of Antiquitie.

CHAP. VIII.

TO these things hitherto alleadged out of the Scripture, (whereunto as to the anchor and prop of our faith wee must flye in all things,* 1.840 that we may be in safetie) the testimo∣nies of antiquitie seeme now needfull to bee brought in, to this end that the trueth may more and more cleerly appeare by that consent, and the mouthes of the aduersaries may bee stopped, who reasoning and debating I know not what vn∣godly nouelties, endeuour to reproue vs, as though wee spake some new thing,* 1.841 as Augustine of old complained of his and the Churches aduersaries. For a man may see them grow to such craking, if not ignorance, that they boldly complaine that our opinion of this controuersie was neuer heard in any time among that people,* 1.842 where the name of Christ hath been preached: that what they auouch, leaneth vpon the consent of all Christianitie, forsooth:* 1.843 for that the Catholike and true Church hath alwaies beleeued, and with one mouth euer confessed, that Christ died for all men, vnderstand effectually,* 1.844 (whereof the question is betweene vs and our aduersaries.) As touching this new opinion,* 1.845 vnheard of before in the eares of Christians, (if it be lawfull to beleeue it) it brake forth a∣bout sixe yeares a goe, namely in a Conference held at Mom∣pelgard, in the yeare of our Lord 1586.

O miserable ignorance of antiquitie, ioyned with maruei∣lous licentiousnes and malice! and very true is that which is commonly said, Ignorance is rash and bold.

First, with what face doth he accuse of noueltie a doctrine so grounded in the Propheticall and Apostolicall Scriptures, that is, in the canon of the trueth, that whosoeuer rusheth a∣gainst this oke, against this inuincible wall, he is broken all to

peeces himselfe. We say nothing but such things which the Prophets and Moses,* 1.846 Euangelists and Apostles haue testified with one accord, to wit, that euery one that beleeueth in the name of Christ, and not the vnbeleeuers, receiueth remission of sinnes, and inheritance among them that are sanctified. If this doctrine be slandered of noueltie by them, that be them∣selues the authors and fauourers of new opinions, wee must beare it with Paul,* 1.847 whose doctrine also we reade in the Acts seemed new to the Athenians, that were ignorāt of the truth, and drowned in Idolatrie.* 1.848 Further, that the vanitie of this fable may more appeare, goe too indifferent readers, bring hither your eyes and eares, and weigh with me the agreeing con∣sent of antiquitie.

* 1.849These be the words of the Church of Smyrna, in the epistle [ 1] of the martyrdome of Polycarpus their Bishop,* 1.850 which is reci∣ted of Eusebius Hist. Eccles. lib. 4. cap. 15. Christ suffered for the saluation of the whole world of them that shall bee saued: therefore he must bee worshipped and adored as the sonne of God: but the martyrs must as disciples and followers of the Lord be worthily loued for their inseparable good will toward their king and master, and not bee worshipped. To what pur∣pose is it that the world of them that shall be saued, is speciallie expressed, if as touching effect, Christ suffered alike for all the damned, and those that shall bee damned, as for Peter, Paul, and all them that are saued, or shall be saued?

[ 2] Iustine the holy martyr of Christ, of the same time and age with Polycarpus,* 1.851 and in the same heate of persecution crow∣ned with martyrdome by M. Aurel. Antoninus, and Lucius Commodus Ver. Emper. in the booke of the trueth of Chri∣stian religion, saith: Christ is made an oblation for all sinners, that are willing to turne and repent. And in the same booke, beyond the middest: Our Christ suffered and was crucified, he lay not vnder the curse of the law, but shewed cleerely, that he onely would deliuer them that would not fall away from his land: that is, all the faithfull. And as the blood of the Passeo∣uer deliuered them that were saued in Egypt so the blood of Christ shall deliuer them that beleeue from death. And in this

sense in the same place anone he addeth: that saluation hap∣pened to mankinde by the blood of Christ, to wit, as farre forth as all beleeuers throughout the world are freed from death by him: but not as though all men without difference of faithfull and vnfaithfull were translated from sinne to righte∣ousnes, from death to life and saluation by him, as our aduer∣saries dreame.

The same man about the end of the same booke, denieth that sinnes are forgiuen to impenitent, vncleane, foolish and desperate persons, alleadging the example of Dauid, whose sinne was then forgiuen when he repented. Againe, in the beginning of the booke almost, he witnesseth that such as repent are clensed through the blood of Christ by faith, who died for the same cause.

Ireneus saith, The word of God incarnate was hanged on the [ 3] tree, that he might briefly comprise all things in himselfe: I,* 1.852 (saith he) when I shall be lifted vp from the earth, will draw all things, or all men vnto mee. This he sayd signifying what death he should dye. Christ in his passion hanging on the crosse, alone saueth all men, that doe not depart from the land of pro∣mise, that is, the faithfull continuing in grace to the end. The same writer, lib. 4. cap. 37. saith: We are saued, as Rahab the harlot by the faith of the scarlet signe, (that is, by the passion and blood of Christ through faith.) They that make no account of this signe of scarlet, like Pharisees haue no part in the king∣dome of heauen. And lib. 2. cap. 39. he saith: Christ came to saue all men by himselfe: all I say, that by him are borne again in God, infants, children, boyes, yong men and old men.

Origene vpon Leuit. The high Priest and aduocate Christ [ 4] praieth for them onely that be the Lords portion,* 1.853 who waite for him without, who depart not from the temple, where they giue themselues to fasting and praier.

Againe, Ireneus lib. 4. cap. 24. Christ hath brought libertie to them, that lawfully, readily, and heartily serue him: and brought eternall perdition to such as contemne and rebell a∣gainst God, cutting them off from life. [ 5]

Ambrose de fide ad Gratianum Augustum lib. 4. cap. 1.* 1.854 If

thou beleeuest not, Christ came not downe for thee, he suffered not for thee. The same man vpon 1. Cor. 15. As Adam sin∣ning found death, and all that come of him die: so Christ not sinning, and hereby ouercomming death, hath purchased life for all that are of his body. The same restraint he vseth vpon the saying Rom. 5. that the righteousnes of one redoundeth vpon all men to the iustification of life: The righteousnes (saith he) of Christ onely iustifieth all beleeuers, and by his obedience ma∣ny, and not all are made righteous. Neither saith he this one∣ly, but also he expressely reiecteth the deuise of the aduer∣saries of so generall a iustification, as condemnation is ge∣nerall.

* 1.855The same writer vpon the 8. of Luke saith: Albeit Christ died for all, yet for vs specially he suffered, because he suffered for his Church. How specially for the Church and yet for al? but because the fruites of his passion, reconciliation, libertie, adoption, inheritance pertaine properly to the Church.

Hereupon Epist. 20. the same father saith: Christ is good meate for all, faith is good meate, mercie is sweete meate, grace is pleasant meate, the spirit of God is good meate, forgiuenes of sinnes is good meate. But the people of the Church eate these meates.

And more cleerely in 73. Epist. After that the fulnes of time came, and Christ is come, wee are not now seruants but freemen if we beleeue in Christ. Where faith is, there is liber∣tie. For the seruant is vnder feare, but a freeman is of faith: where libertie is, there is grace, there is the inheritance. But where is no libertie, there is no grace; where no grace, no adop∣tion; where no adoption, there is no succession.

Also in his first Epistle, when he had said before that Christ came downe to be the redeemer of al, to take away the sinnes of all, and had abased himselfe to bring liberty to all, and had taken flesh vpon him, to purchase by his death resurrection for all, he addeth these words: He that is (saith he) a true freeman, a true Hebrew, is wholly Gods, whatsoeuer he hath is libertie, he hath nothing of his, that for the loue of the world re∣fuseth libertie.

So elsewhere he teacheth, thata 1.856 redemption belongeth to them that repent, and cleaue vnto Gods commandements: thatb 1.857 remission of sinne is through faith:c 1.858 and that by the grace of faith washing from offences is obtained:d 1.859 that the crosse of the Lord is life to beleeuers, and destruction to vn∣beleeuers. And in another place: Thee 1.860 crosse (saith he) is shame to him that is vnfaithfull: but to the faithfull person it is grace, to the faithfull it is redemption, to the faithfull it is resurrection.

And all these things he setteth out in another place by a notable similitude of light.* 1.861 For Christ is the light of the world, sufficient truly to inlighten and conuert all men, yet not actually and in very deede driuing away all darknes: but as he saith himselfe, I am the light of the world, that no man that commeth vnto me, may abide in darknes.

Ambrose his words are these:* 1.862 Although he that was borne of the Virgin for all both good and bad, haue a large power in all and vpon all, as he maketh his Sunne to rise vpon the good and euill: yet hee fauoureth him that commeth neere vnto him. For as he that shutteth the windowes, excludeth frō himselfe the brightnes of the Sunne: so he that is turned from the Sunne of righteousnes, cannot behold the brightnes ther∣of. He walketh in darknes, and in the light of all men hee is the cause of blindnes to himselfe. Open therefore thine eyes to see the Sunne of righteousnes arising vnto thee. If a man shut the doores of his house, is the fault in the Sunne that it doth not shine into his house?

Out of Augustine, the chiefe of the soundest writers, among [ 6] other testimonies these we haue. Tom. 7.* 1.863 ad articul. falso im∣pos. Vnto the first article, which was, that Christ suffered not for the redemption of all men, he giueth his iudgement of the whole controuersie, distinguishing after this sort: As touching the greatnes and weight of the price, and as touching the onely cause of mankinde, the blood of Christ is the redemp∣tion of the whole world. But they that passe through this life without the faith of Christ, and without the sacrament of re∣generation, are voide of redemption. Seeing therefore by rea∣son

of the one nature and cause of all men, which the Lord took vpon himselfe in trueth, all may bee rightly called redeemed: yet seeing all are not plucked out of captiuitie, the proprietie of redemption doubtles is theirs, out of whom the prince of this world is cast, and they be now not the wasse ••s of the deuill, but the members of Iesu Christ. Whose death was not so bestowed for mankinde, that they who shall not bee borne againe, should be∣long to the redemption thereof: but so, that what was done by one example for all, might by one sacrament be celebrated in e∣uery one.* 1.864 For the cup of immortalitie, which was made of our infirmitie, and the diuine power (meaning Christs death) hath truly in it selfe to profit all men: but if it be not drunke, it doth not profit.

Against Faustus the Manichean, lib. 11. cap. 7. Of those men for whom Christ died and rose againe, and who now liue not to themselues but to him, that is, the people that bee renewed by faith, that hee may haue in the meane while in hope, what may bee accomplished afterward in very deede: none of those men (saith he) hee knew any more after the flesh. Here hee taketh them that are renewed by faith and shal be saued, to be all one with those for whom Christ died and rose againe.

* 1.865In his booke of the Trinitie, he denieth that any of them whom Christ redeemed by his bloodshed, be drawne of the deuill (as men intangled in the snares of sinne) vnto the de∣struction of the second and eternall death: and affirmeth that such die the death of the flesh onely, and not of the spi∣rit. And most plainly remoueth from redemption such as shall be damned & addeth straightwaies in expresse words: that such as were foreknowne, predestinate and elected before the foundation of the world, pertaine to the grace of Christ, and that Christ died for them.

The same man vpon 21. Psalme, writeth: That Christ suf∣fered for the Church, and that the great Church is the whole world, for which he shed his blood. And by and by confuting the Donatists including the Church within Africa, he saith: What saiest thou to me O Heretike? Is he not the price of all

the world? Was onely Africa redeemed? Thou dare not say,* 1.866 the whole world was redeemed, but it is perished. What inuader hath Christ suffered to destroy his goods? Behold Christ died, his blood was shed: behold our redeemer, behold our price. What hath he bought? All the ends of the earth shall be con∣verted to the Lord, and all nations shall worship before him. Behold the Church which I shew: behold what Christ hath bought: behold what he hath redeemed: behold for whom he gaue his blood.

So in his Enchiridion to Laurentius chap. 61. he saith, that the Church which is among men, is redeemed from all sinne, by the blood of the Mediator, that is without sinne: and it is the voyce thereof: If God be for vs, who is against vs? Who also spared not his owne sonne, but gaue him for vs all. And in the next chapter: The Apostle saith that all things in heauen and earth, are epaired in Christ, for in him are restored the things that bee in heauen, when that that was decayed in the angels from thence, was recompensed of men: But things in earth are repaired, when men themselues who are predestinate to eternall life are renewed from the oldnesse of corruption. The same man chapter 30 witnesseth, that God promised freedome and the kingdome of heauen to a part of mankinde, that is, to the e∣lect. Againe, in his 13. Booke of the Trinitie chapter 12. and the rest, when hee had sayed, that by the remission of sinnes men are plucked away from the deuill through the gratious reconciliation of God: straightway he sheweth at large, that not all men are set free from the power of the deuil, but all the faithfull and the predestinate: that all men beeing carnally borne of Adam, are through him alone held vnder the pow∣er of the deuill, yet through Christ alone, none but they all are set free, that be regenerated by spirituall grace. In the same booke chapter 18. he saith,* 1.867 That he that ouercame the first A∣dam, and held mankinde captiue, was ouercome of the second A∣dam, and lost the Christian kinde which was out of Mankinde set free from the sinne of man through him who had no sinne, though he was of our kinde. The same in his 53. treatise vpon Saint Iohn saith: The deuill therefore possessed mankinde, and

held them guiltie of punishment through the hand writing of sinnes: But by the faith of Christ, which was ratified by his death and resurrection, through his blood, which was shed for the remission of sinnes, thousands of beleeuers are deliuered from the deuill,* 1.868 and are coupled to the body of Christ. In all these places there is this or the like argument.

* 1.869Redemption is a freedome from the power of the deuill, and such a freedome, as whereby it commeth to passe, that the deuill cannot draw any of these with him to the destruction of eternall death through the snares of sinnes, whom Christ hath redemed with his blood.

But all men haue not freedome from the power of the deuill.

Therefore almen are not redeemed: but as freedome so re∣demption is proper to the beleeuers and predestinate, accor∣ding to Augustine and the trueth of this point.

* 1.870Hitherto belongeth that which in the fore mentioned treatise, as also in the 110. and 111. Treatises, the same wri∣ter constantly expoundeth the world, that Christ came to saue and reconcile to God, of the good, and such as bee predestinate to eternall life, being dispersed throughout the whole world: that this world of an enemie is made a friend: but that the worlde that is predestinate to damnation abideth an enimie: neither of this world must it be vnderstood, that God was in Christ recon∣ciling the world to himselfe. So in the 48. Treatise vpon the saying, ye beleeue not, for ye are not of my sheepe, he saith, This he spake because he saw them predestinate to eternall destructi∣on, and not prepared by the price of his blood to eternall life. And a litle after, he is assured of the number of his sheepe, be∣cause hee knoweth what hee gaue for them. And elsewhere. Whom God redeemed by the blood of the Mediator, he maketh for euer after good.* 1.871 But these bee testimonies inough out of Augustine. For who can rehearse euery thing hee writeth of this matter?

[ 7] * 1.872Furthermore the Commentaries vpon Marke ascribed to Hieromie, expresly say, that the blood of the newe Testa∣ment is sayd to be shed for Many, because it doth not cleanse

all: that there is euen in the Church some whom no sacrifice clenseth. As Remigius also (as Thomas citeth him Cate. au∣rea) vpon this very place warneth vs to obserue, that hee saith not for few, or for all, but for Many, my blood shal be shed, because he came not to redeeme our nation onely, but Many of all Nations.

Hilarius in Matthew cap. 7.* 1.873 The saluation of the Gentiles [ 8] (saith he) is wholly of faith, and in the Lordes commandements is the life of all men. He saith not the reprobates and vnbelee∣uers are as well saued by Christ as any other, as these newe sectaries thinke good to speake.

Chrysostome homil 39. vpon 1.* 1.874 Cor. expounding the [ 9] words of the Apostle touching the quickening of all men by Christ, denieth that it is to be vnderstood of the righteousnes of all men, as though whosoeuer are made sinners in Adam, are made righteous in Christ:* 1.875 which yet our aduersaries would haue. The same maner homil. 17. vpon the Hebrewes confirmeth the distinction, that Christ died for all as touching Sufficiencie, and not for all as touching Efficiencie. His words are these: Why is hee said to be offered to take away the sinnes of Many and not of all because all beleeue not. He died for all, as much as in him lay, that his death is of that waight, as is the perdition of all, and it is of force enough that no man might perish.

His arbidger Theophylact vseth the same distinction in [ 10] 2. and 9. ad Heb. and vpon the saying, Iohn 6.* 1.876 the bread which I giue, is my flesh: which I will giue for the life of the world: where he writeth, albeit all haue not receiued sanctification and a spirituall life: yet Christ may bee vnderstood to die for the satisfaction of all, as touching the vertue of his death.

Of the same opinion is Basil, as Theophylact sheweth in [ 11] 9. ad Heb. for thus hee writeth: All of vs that beleeue,* 1.877 how many soeuer we be, are redeemed by the grace of God from sins through his onely sonne: who said, this is my blood, euen the blood of the new Testament, which is shed for many for the re∣mission of sinnes. The exposition is also twise repeated in the next sermon of Baptisme: for Many, that is the beleeuers, was

the blood of Christ shed. Notwithstāding in respect of the suffi∣ciencie of his merite, it is true that elswhere he saith in Psalme 48. For all men wholly was there one onely worthie price found, euen the blood of our Lord Iesus Christ, which he shed for vs al.

[ 12] * 1.878Cyrill in Io. li. 11. ca. 19. reconciling that shew of repug∣nancie that is between the words of Christ, I pray not for the world, and the wordes of Iohn: He is the propitiation of the whole world, consenteth to our opinion after this sort. Saint Iohn (saith he,) because he was a Iewe, least the Lord should seeme to be with his father an aduocate for the Iewes onely, cessarily hath added that hee is the propitiation of the whole world, that is, saith he, for all who are called, and through faith attaine to righteousnes and sanctification. But the Lord Ie∣sus separating his owne from such as be none of his, for them saith he, onely doe I pray, who keepe my words and receiue my yoke. For whose mediator and high Priest he is, to them onely not without cause doth he attribute the benefite of me∣ditation.* 1.879 In the same place he doth alleage for that matter the saying of Paul: God was in Christ, reconciling the world to himselfe, that is, saith he, Christ as the Mediator, receauing all that come to God by faith, and offering himselfe to the fa∣ther, reconcileth the world to God.

[ 13] But let vs returne to the Latine writers among whom Prosper of Aquitaine answering the Articles of the French men,* 1.880 plainely approueth this phrase or maner of speaking: that Christ died onely for them that shall be saued: which our aduersaries slander as blasphemous and Saracenicall. His wordes are these: Therefore although our Sauiour be rightly said to be crucified for the redemption of the whole worlde, because he truely tooke mans nature vpon him,* 1.881 and because of the common perdition in the first man: yet he may be said to be crucified for them onely, whom his death did profite: for the Euangelist Iohn saith, cap. 11. that Iesus should die for the nation, and not onely that nation, but also to gather in one the sonnes of God. The same writer, or whosoeuer hee was that wrote the Booke Of the Calling of the Gentiles, de∣nieth that the saying of the Apostle Ephe. 1.* 1.882 Of the reconcili∣ation

of all in Christ, is thus to be vnderstood, as though none ought to be thought to bee not reconciled. And a litle after he setteth downe a rule, which like to the North starre in all their controuersie is to bee regarded, to wit, that in the elect, and foreknowen,* 1.883 and in those that be separated from the ge∣nerality of all men, there is to be considered a certaine speciall vniuersalitie, and fulnesse of the people of God, so that out of the whole world the whole world seemeth to be set free, and out of all men, all men may seeme to bee taken. For most of∣ten in the Scriptures, all the earth is named for a part of the earth, the whole world for a part of the world,* 1.884 and al men for a part of men. Vnto which rule afterward he squareth the words of Iohn: Hee is the propitiation for the sinnes of the whole worlde, and he expoundeth them of the fulnesse of the faith∣ful, and not of the generalitie of al men, as our aduersaries do.

Furthermore Primasius Comment. ad Heb. 2. vpon the say∣ing, he tasted death for all, compriseth the whole matter. His [ 14] words are, whereas he saith, that Christ, tasted of death for all,* 1.885 some Doctors take the sense thus absolutely that it said for al, for whom he tasted, that is for the elect predestinated to eternal life. Behold a restraint vnto the vniuersalitie of the elect. But he goeth on: But some take it so generally, that he is said to die for all, albeit all are not saued. For albeit not all beleeue, yet he did that which was his part to doe. And he alleageth Prospers similitude, which Augustine also vseth before Prosper, of the cup of immortalitie, which finally hath in it selfe, that it can profit all, although it profiteth none in very deede, but those that drinke thereof. So also Christ (saith he) as much as was in him, died for all, although his passion profiteth none, but those onely who beleeue in him.

Worthy also to be remembred here is that that is set down, lib. 1. cap. vlt. de vocat. gent. The same nature in all men be∣ing euill, in all being miserable before reconciliation, is not made righteous in all, and it is discerned in some part there∣of from them that perish, by him that came to seeke and to saue that which was lost.

Pope Leo Serm. 7. mensis, writeth:* 1.886 The shedding of the [ 15]

blood of the iust for the vniust was so mightie a priuiledge, so rich a price, that if the whole number of captiues should be∣leeue in the redeemer, no tyrannous bands could detaine them.

[ 16] Gregorie the great, Hom. 2. in Ezechiel: For the life of the elect,* 1.887 the Lord of life gaue himselfe euen to death.

[ 17] * 1.888Beda vpon that in the Gospell, The sonne of man came to giue his life a redemption for many: He saith not for all, but for many: that is, those that will beleeue. So Origene and Hierome Com. in Matth. expound the same things.

[ 18] * 1.889Moreouer, Bernard Serm. 10. of the 9. verse of the Psalme, He that dwelleth, &c. Christ (saith he) according to the time surely died for the vngodly: but according to predestination he died for his brethren and friends. Of this number they that shall be damned are not, to whom it shall be said: I neuer knew you.

[ 19] * 1.890To these may be added those sayings, which vnto the pla∣ces of Apoc. 1. and 5. wee before haue produced out of Ru∣pertus Tuitiensis, who liued in Bernards time: whose saying also this is; Woe to the reioycing world, when Christ the on∣ly begotten sonne of God prayeth for his, that is, dieth, and offereth himselfe a sacrifice vpon the altar of the crosse, be∣cause I pray for them whom thou gauest me, and not for the world. By the world are the louers of the world here meant, so diuerse from them, for whom Christ crucified prayeth, as the Egyptians were before God from the children of Israel, who marked their posts with the sacred blood of the Lamb. Woe therefore to such a world, because what Christ the true Lambe of God prayeth for, doth them no good at all, they onely escaping by his crosse and blood, whom the father gaue to the sonne. These things he.

Of all which sayings now it is more cleere then the light, that the opinion which wee maintaine, is not new and vn∣heard of: but receiued in all ages among the people of God, and plentifully proued by the testimonies, iudgements and expositions of the best writers. Wherefore let the aduersa∣ries learne to deale more modestly, and not straightwaies

condemne as vnheard of among the people of God, and Sa∣racenicall, what they see disagree perchance from their opi∣nion: or els, if they goe on as they haue begun, all shall know with what vnderstanding and conscience these kind of dis∣puters too too confident and censorious, are occupied in reading of the fathers.

I am not ignorant, that sometime it is read in the fathers, that Christ came for the redemption of all: that he descended for all, to forgiue all their sinnes, and to giue libertie to all, and such like. Such speeches as these they vnderstand,* 1.891 as we may see by their owne interpretations alreadie alleadged, not as touching the effect of the Lords incarnation and passion in al men. But first as touching the sufficiencie, greatnes and dig∣nitie [ 1] of the price and merite of Christ. Secondly, as touching [ 2] the common cause of mankinde. Thirdly, respecting also [ 3] the efficacie of the merits of Christ, they are wont to vse those kinde of speeches, as the Scripture vseth to doe, because of the vniuersalitie of the faithfull, and the fulnes of Gods people, as we more at large shewed in the second booke, the 12. chapter. Also because by all men they will haue to bee v∣sually [ 4] meant all sorts of men. Hereupon Ambrose Serm. 55. saith: The Lord did hang vpon the crosse, that he might deli∣uer all kinde of men from the shipwracke of the world. And Serm. 53. When he had said that Christ by rising againe ob∣tained resurrection for all, by and by he expoundeth himselfe of all Christians, and such as be the members of Christ. So de fuga seculi cap. 3. Christ (saith he) doth infuse himselfe into all men by his spirit and the fulnes of his Godhead. For wee all haue receiued of his fulnes, that we might know his most excel∣lent loue. Which all? Not all Christians? And elsewhere de his qui initiantur cap. 4. In the poole of Ierusalem one was cu∣red euery yeare, now all are healed, or certainly one Christian people alone. Infinite such sayings are in the writings of the fathers, and in the common speech of men.

CHAP. IX. Testimonies of the Schoolemen, and other new Diuines.

BVt that wee may throughly bring to an end the report of our witnesses, let vs proceed to the Schoolmē, as they cal them, who also haue spread abroad the doctrine which in this point they receiued from their forefathers.

* 1.892Peter Lombard called the Master of Sentences, speaketh of his own & others opinion, that Christ merited for his mem∣bers redemption from the deuill and sinne, and the opening of the kingdom of heauen, that his fierie sword being taken away, they may boldly enter thereinto. In the same distinction about the end: He deserued for vs by the suffering of death and pas∣sion the entrance into Paradise, and redemption from sinne and the deuill. For he by dying was made the sacrifice of our deliue∣rie. But restraining this whole benefit of redemption vnto those that be Christs, a little after he addeth: If Adams pride was the ruine of all, much more was the humilitie of Christ, wherby he tasted of death, able to open the gate of the kingdome of heauen for all his owne, after he had fulfilled the decree of God. The same man in his next distinction: We are said to be iustified by the death of Christ, because we are iustified by faith in his death: and as in old time such as looked vpon the brasen Serpent lifted vp vpon the pole, were healed of the bitings of Serpents: so if we looke vpon him by a true faith, who did hang vpon the crosse for vs, we are loosed from the bands of the deuil, that is, from sinnes. And in other words at large in the same place he teacheth, that deliuerance from the deuill belongs to them that beleeue in Christ.

* 1.893Innocentius 3. maketh this distinction•• that the blood of Christ was shed for the predestinate onely, as touching efficien∣cie, but for all men as touching sufficiencie: and he bringeth the words of Leo before by vs recited. And there is nothing more common among the Schoolmen then this distinction.

Hereupon Thomas in 1. Tim. 2. saith:* 1.894 Christ is the propitiation for our sinnes: for some effectually, but for all sufficiently, be∣cause the price of his blood is sufficient to saue all, but it hath not effect but in the elect, because of an impediment. And more cleerely vpon 5. Apoc. he saith: We speake of the Lords passion two maner of waies. Either according to sufficiencie, and so his passion redeemed all: for it is sufficient to redeeme and saue all, although there were more worlds, as Anselme saith, lib. 2. Cur Deus &c. homo. cap. 14. Or according to efficiencie, and so not all are redeemed by his passion, because all cleaue not to the redeemer, and therefore not all haue the efficacie of re∣demption. The same man saith:* 1.895 The merit of Christ as touch∣ing sufficiencie is alike to all, but not as touching efficiencie: which happeneth partly through freewill, partly through Gods election, by the which the effect of Christs merits is bestowed vpon some of mercie, but it is withdrawne from others by the iust iudgement of God.

Against the Gentiles, lib. 4. cap. 55. he alleageth this cause of the foresaid distinction betweene sufficiencie and efficien∣cie. The death of Christ (saith he) is as a certaine vniuersall cause of saluation, as the sinne of the first man was as it were the vniuersall cause of damnation. But the vniuersall cause must be applied to euery one particularly, that he may receiue the effect of the vniuersal cause. The effect of the sin of our first parents commeth to euery one by our fleshly birth. But the ef∣fect of the death of Christ commeth to euery one by spiritual re∣generation, whereby man is after a sort ioyned vnto Christ, and incorporated vnto him. Other testimonies of this author we haue before alleaged.

Petrus Galatinus a most learned man,* 1.896 following the same distinction writeth after this sort: Albeit the passion of Christ ought to be sufficient to blot out the sinnes of all men: yet it will not blot out the sinnes of all, but theirs onely who shall beleeue in him, and repent. Therefore saith the Prophet; he bare the sinnes of many.

Also Stapulensis:* 1.897 Christ hath truly in himselfe the redemp∣tion of all, sufficient not onely for vs, but to redeeme innume∣rable

worlds beside: but not al are partakers therof because of their owne peruersnes: as the light of it selfe is able to driue away the darkenes of all men, albeit not all mens eies be inligh∣tened.

Among our Diuines Martyr, Caluin, Zanchie, and others, admit and follow the same distinction, as wee haue largely noted in the 1. booke chap. 11. Likewise in the 2. booke cha. 12. we haue prooued I thinke sufficiently that the most fa∣mous and best learned Diuines of Heluetia, Zuinglius, Mus∣culus, Bullinger, Gualther, Wolfius, Simlerus, Lauaterus and others, are in very deede of the same opinion that we defend touching the vniuersality of grace.

* 1.898To these also let vs adioyne Luther. So great (saith he) is the righteousnesse of Christ, that it is able to iustifie infinite worlds: and Christ offereth his righteousnesse to all men, but all that beleeue in him doe obtaine it, according to that, He that beleeueth and is baptised, shall be saued. Others abide vnder sinne and wrath. And in the same place: Christian righteous∣nes (saith he) is not receiued, vnles Christ be knowen before. A∣gaine, Christian righteousnesse touching the substance is no∣thing els, then the knowledge of Christ, that is, faith wherewith Christ is apprehended in the hart, that he hath giuen himselfe a ransome for vs and for our sinnes, as Paul saith, 1: Tim. 2. The word surely offereth and preacheth Christ to all, as the sacrifice for our sinnes: but vnlesse the holy Ghost inlighten the hearts, no man can giue assent vnto this word. And we assent, when we apprehend the promise, that in Christ is the blessing of Na∣tions, and this is the glorie of a Christian to know, that it is his righteousnes to beleeue in Christ. The same man (as we haue seene aboue) expoundeth those sayings farre otherwise then our aduersaries doe, to wit, God will haue all men to be saued: I wil not the death of a sinner, whereupon being naughtily vn∣derstood leaneth the opinion of our aduersaries: hee vnder∣standeth them of God will reuealed in his word, which he dis∣cerneth from that hidden will whereat man must trembl, wher∣vpon alone (he saith) all things doe depend, namely who shall receiue the word, and who not: who shall be deliuered from

sinne, and who shall be blinded: who shall be damned, and who shalbe iustified.

Neither doeth Brentius teach otherwise of the vniuersality of Christian redemption:* 1.899 namely that all sinnes are pardoned all men for Christes sake, whosoeuer they be, Iewes or Gen∣tiles, kings or priuate men, free men or bond, so that they come to the Church of Christ, and beleeue in him. For who∣soeuer (saith hee) beleeueth in Christ and is baptized in his name, receiueth remission of sinnes, and the right into the heauenly inheritance. And by name hee often saith, that this benefite is not receiued but by faith, &c. Briefly, by this mans iudgement, forgiuenes of sinnes, receiuing into fauour, & into the number of the saints, adoption also, & the right of the heauenly inheritance, (in al which points we vnderstand that redemptiō consisteth, are the proper gifts of the Church of the saints, and of true beleeuers, & stretcheth far & wide as the Church of Christ doth: and they are neuertheles rightly said to belong to all, as far forth as no man of what degree or condition soeuer, is hindred frō them, so that he doe beleeue.

Whereunto belongeth also that exposition, whereof wee before made mention in Matth. 1. To whom is Iesus a Ie∣sus, that is a Sauiour from their sinnes? the Euanglist saith, he shall saue his people. He doth not saue strangers, but his owne people. They be strangers, as many as beleeue not in him: and they are his owne, as many as acknowledge and imbrace him by faith, be they Iewes or Gentiles &c. Let the disputers of Tu∣binge if they can, make these things agree with the deuise of their braine, that all wholly, whether they come to Christ by faith, or no, are freed from all sinne and condemnation, receiued into grace, iustified, quickened,* 1.900 and accounted in the number of Saints: and that all, no one excepted, are that people of Christ, whereof it is said: he shall saue his people from their sinnes.

But let them heare another of their friendes also openly pronouncing, that Christ died for all men,* 1.901 because by him not onely the Iewes, but also the elect of God whersoeuer ought to be saued, who from the East and West are gathered to Abra∣ham their father. Againe, the merite of Christ, saith he, is found

to surmount exceedingly in the iudgement of God the sinnes of the whole world, and so Christ, and all his members (not the members and vessels of Satan) are pronounced righteous. And he addeth, that therefore chiefly Christs victorie against Sa∣tan was referred to the time of his death, because then by the merite of his death, was that treasure of victories obtained, which otherwise is distributed to the beleeuers in all times. And by and by: here is the difference betweene the power and the act, or the purchase and the application, or the right and the possession. In the Merite, and purchase of the right, or in pow∣er, Satan was at that time of his passion cast out of all men, and so out of the whole world: but in application, or acte, onely of the beleeuers is he cast out at all times.

Let that distinction of power and act, or of sufficiency and efficiencie bee well obserued, as this authour doeth fully ex∣plaine himselfe, when vpon the wordes of Iohn 1. Epistle 2. hee writeth the chiefe point of the cause of the aduersaries in these wordes: when hee saith, for our sinnes, hee meaneth the beleeuers, whom the passion of Christ doth in very deed pro∣fite. In that he addeth, of the whole world, he vnderstandeth it of the power, because the benefites and merite of Christ lye o∣pen for all, and all may be saued fully by his satisfaction, (so excellent, sufficient and precious is his merite,) if they vouch∣safe to lay hold vpon it by faith.

It would be very long to reckon vp euery thing: yet it may not be let passe,* 1.902 that I meane to say now, concerning the Sy∣node held at Argentine. Anno D. 1533. There a disputation being appointed with one Melchior Hofman an Anabapti∣sticall and Palagian deceauer, among other his errors, this al∣so was condemned, that he maintained, that all be elected, and all redeemed by Christ, altogether as Huber will haue not onely redemption, and the merite of Christ, but also election in him, to bee indifferently common to all men after the fall. But contrariwise that Synode out of the word of God pro∣nounced: that God after he had foreknowen from euerlasting, that mankinde by the fall of our first parents, would he subiect to eternall death, of meere mercie, before the world was made,

chose, foreknew and predestinated vnto himselfe to eternall life some out of mankind, letting passe the rest: & that the death of Christ was for the sins of these men a propitiation. Therfore that neither election, nor redemption of Christ is common to al men, as Hofman dreamed to entangle wretched consciences and to corrupt sound doctrine. But that therefore the merit of Christ is said and preached to be common to the whole world because after Christs glorification, not onely the Iewes, but all other nations must bee made partakers thereof, to wit, as many of them as be elected. And in this sense the sayd Synod doth expound the testimonies of Scripture obiected by Hofman:* 1.903 In thy seede all nations shall be blessed: As in Adam all dye, so in Christ all are quickened: When I shall be lifted vp, I will draw all vnto me: God wil haue al men to be saued, & to come to the knowledge of the trueth. Also, Iesus Christ is the at∣tonement for the sinnes of the whole world: The Lambe taking away the sinnes of the world, and such like. For wee must not thinke, that where these words be, all men, all the world, the whole world, that there straightwaies all men, no one excep∣ted, must bee vnderstood: for such phrases haue not euery where one and the same signification.

He that desireth to know these things more throughly, let him reade Hieronymus Zanchius of godly memorie, my re∣uerend teacher, whom for honour and reuerence sake which I owe him, I name, lib. 3. miscell pag 79. and specially the Acts of the disputation of Hofman by Martin Bucer, which hee published in his owne, and his associates name, printed at Argentine by Matthias Appiarius, Anno 1533. And this whole doctrine, which M. Bucer defendeth in disputation a∣gainst Hofman, the whole Senate of Argentine approued as sound, and would haue it faithfully taught and preached in that citie, suffering no man to speake any thing against that doctrine, or to slāder it, either opēly or in corners, much lesse to withdraw others from it, as the little book testifieth, which is intituled, Ordinatio & ceremonia pro ministris Ecclesiae Argentinensis &c. A. ij. pag. ij.

Which things seeing they stand thus, with what forehead,

with what shame, dare the aduersarie openly write, that our opinion of Redemption was neuer heard of among the peo∣ple of God, vntill the time of the Conference at Mompel∣gard? O whorish audacitie of falsely accusing, and witnesse of extreame ignorance, if not of malice!

CHAP. X. Wherein the originall and predecessors of our aduer∣saries opinion are laid open.

BVt truly he that speaketh what he will, shall heare what he would not, as the old prouerbe is. Seeing therefore hi∣therto it hath been shewed, that the opinion which we main∣taine, is plentifully taught in the word of God, and hath been receiued in the Church in all times, and faithfully euen vnto our daies continued, I neither can, nor ought I to ouerpasse and leaue out here on the contrary part the discouerie of the originall of our aduersaries opinion.* 1.904 I auouch therefore and professe, that it hath not the spirit of God, or the worthie say∣ings thereof, vnderstood in their naturall sense: but the spirit of Pelagian impietie to be the father of the birth and begin∣ning of it. Which thing that I seeme not to vtter without mine author, Prosper of Aquitane, in his Epistle to Augu∣stine, of the reliques of the Pelagian heresie, among other er∣rors of that naughtines,* 1.905 concerning grace, freewill and pre∣destination, assigneth this also, namely, that they would af∣firme, that our Lord Christ died for whole mankinde, and that no man at all is excepted from the redemption of his blood, al∣though he should leade his whole life in all impietie, (that is, al∣though he continue in infidelitie, & be damned) because the sacramēt of Gods mercie belongeth to all men, (that is, the pro∣mise of grace as now men speak.) Therfore in respect of God, that life eternall is prepared for all: but in respect of freewill, that it is laid hold on by them, that shall willingly and of their owne accord beleeue in God. And he addeth: That they are fallen to the extolling of such grace, because they would auoide to confesse, that God according to the purpose and counsell of

his owne will, in his secret iudgement, but in his manifest work maketh one vessell to honour, and another to dishonour: nei∣ther would giue their assent, that the predestinate number of the elect can neither be increased, nor diminished.

These things hee; euidently surely and in liuely colours not so much setting out the reliques of Pelagian heresie in that age, as painting Pelagianisme in our aduersaries in this our time.* 1.906 Now that wretch Hofman in the memorie of our fathers, (of whom lately I spake) what was hee, but a monster of Pelagian filthie dregges, and of other here∣sies? And him doth Huber so resemble, in respect of our matter in hand, as one egge is not more like to another. For he auouched that all be elected, all redeemed by Christ, without exception of any one. Both which Huber thes. 1001. pleaseth to set downe thus: That all men after Adams fall were in Christ elected, and receiued into grace because of the blessed seede, in whom the sinnes of all men were to be satisfied. And not so onely, but also that he may follow him through∣ly, hee commeth foorth furnished with the same places of Scripture, and testimonies naughtily wrested, as Hofman did cloke his error withall, as we haue before briefly shewed.

Moreouer,* 1.907 in this our age one Parcuuius manifestly pro∣fessing Pelagian impietie, not onely maintaineth, that Christ is alike as the creator, so the redeemer of all and euery one, and that all are borne in the state of saluation and grace, and therefore happie, so that they doe not bring vnto themselues destruction through vnbeleefe: that election also and grace is generall, &c. but also he plainly professeth and boasteth, that the Diuines of Wittenberge, the successors of Luther, (but greatly reuolting from Luthers doctrine in this point) doe consent with him in the substance of the matter. But let them take to themselues all Pacuuians, and Hofmans, and Pelagians old and new: wee haue the Prophets and Apo∣stles of the Lord for our authors, and the one agreeing con∣sent of the best approued writers whosoeuer in all ages.

This is (Christian reader) the true, simple and sound, and modest exposition without bitternes and railing, of the do∣ctrine

of the redemption of mankinde by Christ, who is set forth vnto vs of the father, to bee a propitiator and aduocate through faith, for the pardon of our sinnes in his blood: which the Prophets haue so deliuered, the Apostles haue preached, and the holy men of God haue confirmed. Let vs therefore hold it also, and abide therein constantly, omit∣ting oppositions of knowledge falsely so called, and strife of wordes, whereupon ariseth enuie, strife, euill speaking, naughtie surmisings, wicked practises of men of corrupt mindes, and voide of trueth who count gaine to be godlines. And specially seeing without faith it is impossible to please God, let vs labour to goe to the throne of grace with a true heart and perswasion of faith, that wee may obtaine mercie and finde grace to helpe in time of neede: and also by the light of a true faith in Christ Iesu, let vs so frame our whole life, alwaies euery one of vs doing and meditating this, that we may bee found acceptable to our common redeemer, (to whose glorie we ought wholly to bee consecrated) with holines and righteousnes before him all the daies of our life. To him bee honour, and glorie, and blessing, for euer and euer, Amen.

A BOOKE OF GODS PREDESTINATION.

CHAP. I. The preface and diuision of the doctrine in hand.

THE disputation of Predestination is of it selfe weightie and difficult, and by reason of the curiositie and boldnes of mans wit, it is besides not a little intri∣cate and very dangerous, while mans reason thrusting it selfe into the secrets of Gods iudgements and wisedome, ei∣ther seeketh into things forbidden, or contemneth and scor∣neth those things he vnderstandeth not, yea cannot surely perceiue: because they be foolishnes vnto him, and are (as the Apostle saith) spiritually discerned.* 1.908 For who hath known the minde of the Lord, that he might instruct him? But we haue the minde of Christ, who being in the bosome of his e∣ternall father, hath gratiously reuealed vnto vs in his worde, all the counsell of God, as much as concerneth vs to know in this point, as in other things to our saluation.

Therefore following this rule of trueth and righteousnes, and nothing fearing the ill report of detractors, through the helpe of God,* 1.909 in whose hand both wee and also our words are, we will consider of Predestination:

1. What is predestination.

2. What be the causes of it,

3. What the effects.

4. Whether it be vnfallible and vnchangeable.

5. Whether and how we may bee certaine of our prede∣stination to eternall life.

6. And lastly we will speake somewhat of the vse of this doctrine, against those men, who thinke, that albeit the things were true that we teach, yet they ought not to bee disclosed, but buried in silence, as being against edification. And the consideration of all these things, shall be profitable both for other vses, which shal be shewed in their places, and also for the greater certaintie of those things, that hitherto wee haue declared concerning the vniuersalitie of grace and redemp∣tion. For the remnants of the Pelagians of old, as also at this day, affirming none at al to be excepted from the redemption of Christs blood, and in respect of God, maintaining eternall life to be prepared for al, are therfore fallen to the extolling of such grace; because they would auoide to confesse, that God according to the purpose and counsell of his owne will, in his secret iudgement, but manifest worke, maketh one vessell to honour, another to dishonour; nor would assent hereto, that the number of them that be predestinate, can neither be increased, nor diminished.

CHAP. II. What is predestination: where are shewed sundrie definitions of the name and the thing, and a comparison of certaine words vsed in this matter, and being almost of one and the same signification.

FIrst of all, the Latin word that signifieth to predestinate, from whence commeth predestination,* 1.910 the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from hence commeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to de∣termine, to decree, to ordaine a thing before a man do it. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noteth a terme and end, and beside, the maner and rule, and as it were, the prescript whereby actions are moderated in order: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also is taken of the Grecians for to ordaine

and destinate. So destinare with the Latines signifieth to designe, decree, appoint, as in Caesar: the things being not done, which he had destinated (that is decreed) to doe. And Ci∣cero in his Offices of Damon and Pythias Pythagoreans: when Dionysius had destinated to one of them the day of his death, and he that was appointed to die, had required &c. And lib. 1. de diuinat. he saith: The Gods are beneficiall to mankind, and know what things are ordained and appointed by them, that is, destinated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Bude witnesseth, page 710. But because the things that God hath appointed and designed with himself,* 1.911 he hath appointed and ordained from euerlasting, (for all his workes are knowne vnto him from e∣ternitie) that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it is spoken of God,* 1.912 signi∣fieth nothing els then to appoint from before the foundations of the world, or before the world. As also the Apostle expressely saith, 1. Cor. 2. We speake that hidden wisedome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, which God hath from eternitie decreed, or destinated to reueale to our glorie.

Therefore if the Grammaticall signification of the word be considered,* 1.913 this word predestination may be extended ge∣nerally to all things, that are, and are done in the world, and it hath this definition, to bee the eternall decree of God, tou∣ching the gouernment of all things, which we vse to call the diuine prouidence. For nothing commeth to passe rashly or by chance, but all things fall out by the fatherly counsell and will of God: so that not so much as a little sparrow surely can light on the ground without him.* 1.914 Hereupon saith Da∣niel, he doth according to his owne wil in the host of heauen,* 1.915 and in the inhabitants of the earth, neither is there any man that may say vnto him, what doest thou? And Wisedome saith,* 1.916 There is no other God beside thee, who takest care of all things, and seeing thou art iust, thou doest iustly gouerne all things. And out of al doubt, seeing al things are ruled after the wil of God, he doth all things according to the eternall purpose of his will. For whatsoeuer hee willeth, he willeth from euerla∣sting.

So of predestination most generally writeth Damascene,

and Anselme also.* 1.917 The author also of the little worke con∣cerning Gods predestination in Augustine pag. 1296. fol∣lowing the same generalitie of the word, feareth not to say, that God hath predestinated, that the heauen should turne round about, but the earth should in stead of the center be vn∣moueable, while the heauen runneth round about it: and that the Sunne and Moone should rule the day and night, and that the night and day should succeede each the other in certaine times. The like is the saying of Ambrose, that the day of iudge∣ment shall be in a time predestinated. Among the late wri∣ters Philip Melanchthon spake after the same maner of pre∣destination in the former places: Lastly (saith he) the diuine predestination taketh away libertie from man: for all things come to passe according to Gods predestination, both externall workes and also internall thoughts, in all creatures. There is one place onely in the holy Scriptures Act. 4. which seemeth may be after a sort applied to that signification: Herod and Pontius Pilate with the Gentils and people of Israel, assembled together against thy holy childe Iesus, to doe whatsoeuer thy hand and thy counsell hath* 1.918 predestinated to be done. Where∣fore omitting also this most generall signification, writers commonly more strictly doe speake and iudge of predesti∣nation.

* 1.919Secondly therefore predestination is wont to be conside∣red of some men, as farre foorth as in generall it respecteth reasonable creatures, that are to be saued or damned, to wit, Angels and men. For it is manifest that some Angels bee e∣lect, some reprobates. 1. Tim. 5.21. and Matth. 25.41. where eternall fire is said to bee prepared for the deuill and his an∣gels, to wit, reprobate spirits, euen from the foundations of the world, as is expressely spoken in the same place of the kingdome prepared for the elect. And predestination after this sort is nothing els, than the foreordaining of a reasonable creature, either to saluation or to destruction eternall. To be predestinated,* 1.920 writeth Thomas part. 1. quaest. 23. art. 1. as well agreeth to angels as to men, albeit they were neuer miserable. For it is not materiall in respect of predestination, whether

one be predestinated vnto eternall life from the state of mise∣rie or no: as it mattereth not in respect of making one white, whether he that is whited, were blacke pale, or red.

Thirdly, in speaking of the predestination of men onely,* 1.921 there hath been also a double vse of that word. For one while the word predestination, is applied vnto both, elect and re∣probates, and as wel these as the other are called predestinate: but these, that they may bee vessels of wrath prepared for de∣struction: the other, that they may be vessels of mercie prepa∣red by God to glory.

So Augustine manifestly vseth the word predestination,* 1.922 when he saith, That God as highly good, doth well vse euen the wicked to their damnation, whom he hath iustly predestinated to punishment: and to their saluation, whom mercifully he hath predestinated to grace. The same man, tract. 110. in Ioh. There is a world of those that shall be damned, whereof it is written; Least we should be condemned with the world. For this world Christ prayeth not: for he is not ignorant, whether it is prede∣stinated, to wit, to suffer eternall torments with the deuill, as the same man writeth elsewhere.

But especially Fulgentius to Monimus lib. 1.* 1.923 at large in∣treateth of a double predestination, one of the good to glory, the other of the wicked to paine.* 1.924 Whereupon in the begin∣ning of the second booke, he thus defineth predestination: Gods predestination (saith he) is nothing els, than the prepara∣tion of his workes, which in his eternall disposition, he foreknew to doe either in mercie or in iustice: that is, predestination is the eternall decree of God whereby he hath purposed to saue some out of mankinde of meere grace through Christ, and to reiect others from the same grace in his righteous iudge∣ment, and for their sinnes to damne them for euer. Thus pre∣destination shall comprehend both election and reproba∣tion.

But sometime the name of predestination is vsed for ele∣ction onely, whereunto on the contrary,* 1.925 reprobation is op∣posed. And thus the Scripture euery where almost speaketh of predestination. Whom he foreknew, saith the Apostle, Ro. 8.

the same he predestinated: whom he predestinated, them he called: and whom he hath called, them he hath iustified: whom he hath iustified, them hath he glorified. And he addeth, Who shall lay any crime to the charge of Gods elect? Where he ex∣pressely nameth them elect, whom hee had called predesti∣nate. The same Apostle Ephes. 1. He hath chosen vs in him, before the foundations of the world were laid, and hath prede∣stinated vs, that hee might adopt vs to bee his sonnes by Christ Iesus in himselfe.

* 1.926Augustine also for the most part speaketh of predestination in this sense, taking it for the eternall & free election of God, which sometime for difference sake he calleth predestination which is in good, and the predestination of Saints. But most of∣ten and euery where almost, when he speaketh of election and the elect, he mentioneth simply the predestinate and pre∣destination. And in the schoole Diuines also, (albeit vnder the same name of predestination, they intreate both of ele∣ction of the saued, and also of the reprobation of the dam∣ned) yet scarse may a man finde the words, predestination, and predestinate otherwise vsed than for election and the e∣lect. And taking the word after this maner (which is most v∣suall, as I haue said) wee will with Augustine define predesti∣nation to bee a preparation of grace.* 1.927 For, this (saith he) is the onely difference betweene grace and predestination, that pre∣destination is the preparation of grace: but grace is now the gift it selfe. Wherefore also de fide ad Pet. Diacon. cap. 35. he defineth predestination to bee the preparation of a free gift. And by grace he vnderstandeth as well future glorie, as al the benefits of God in this present life, whereby as by meanes, the predestinate or elect are directed and lead vnto that end. Hereupon cap. 14. de bono perseuer. he thus defineth it: Pre∣destination of the Saints is nothing els, than the prescience, and preparation of Gods benefits, whereby as many as are deli∣uered, are most certainly deliuered, the rest being left in the masse of perdition by the iust iudgement of God. To the same end is it, that elswhere he interpreteth predestination to be a purpose of shewing mercie: according to the saying, I wil haue

mercie, on whom I will haue mercie: and I will haue compassion,* 1.928 on whom I will haue compassion.

Moreouer, this predestination of the Saints, is in the Scrip∣tures of God for the most part called Election.* 1.929 Many are called, but few are elect, saith the Lord, Matth. 20. And Paul, Ephe. 1. testifieth of the election of the faithfull in Christ be∣fore the foundations of the world were laid. Yet wee must not be ignorant, that there be diuers elections of God, wher∣of the sacred Scriptures make mention. For some are for the [ 1] execution of some certaine office, Ciuill or Ecclesiasticall: namely, the office of a King, Priest, Prophet, or Apostle. So Aaron was approued to be the elect priest of God by the mi∣racle of the rod that budded.* 1.930 So his posteritie who had the Priesthood in Israel, are called the elect of the Lord. Like∣wise Saul in respect of the kingdome is called the elect of the Lord. Besides,* 1.931 of the sonnes of Isai none but Dauid was e∣lect of the Lord to the kingdome. We reade also in the Gos∣pell, that it was said of the Apostles:* 1.932 Haue not I chosen you twelue, and one of you is a deuill? Whereof also see Luk. 6.13. Act. 1.2.

Further, Gods election is taken for election to saluation, [ 2] and that two maner of waies, either that which was from e∣uerlasting, or els that which is made in time, which floweth from the former, lying hid in the minde of God, and is the ef∣fect and execution therof, to wit, when a man is now actual∣ly chosen out of the world and ingrafted into Christ, and re∣generated to eternall life. Of such Christ speaketh, Ioh. 15. Ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you.* 1.933 Of this double election thus saith Augustine: Wee are elected before the creation of the world by predestination, wherein God foreknew his future workes: but we are elected out of the world by vocation, wher∣by God fulfilleth that that he hath predestinated.

There is beside, this vse also of the word, that they are cal∣led [ 3] Elect in generall, whosoeuer by outward calling belong to the people of God. So Deut. 4. vers. 37. and 7. vers. 6. and 14. vers. 2. all Israel is said to haue been chosen of the Lord,

namely to be a holie people, and peculiar to the Lord their God, out of all people in the whole world. As also in Peter they are called elect, whosoeuer are called to the bodie of the Church, and are counted faithfull. And 1. Cor. 1. saith the A∣postle Paul: Ye see your calling bretheren, that not many wise men after the flesh, not many mightie, not many noble are cal∣led but God hath chosen the foolish and base things in the world. Where we see, that they that be called to the societie of the Church, and the chosen or elect are taken for one and the same. For as Augustine, de correp. & grat. cap. 7. & 9. saith: Who will denie them to bee elect, that beleeue and are baptized? They are plainely called elect, but of them that know not what they shall be, and not of God, who knoweth them. For there be sonnes of God, who are not yet such to vs, and are al∣ready to God: and againe, there be some, that are called of vs the sonnes of God, for some temporall grace receiued, and yet are not to God such, of whom Iohn speaketh: they went out from vs, but they were not of vs. For if they had been of vs, verely they had continued with vs. The same thing Ambrose also confirmeth vpon the 8. chapter to the Romans, and the Apostle himselfe, while in the 11. chapter of that epistle, hee maketh difference betweene the people of God so in gene∣rall called, in respect of vocation, and profession: and be∣tweene the remnant in the common assemblie, and as it were bodie of that people, which remnant is saued accor∣ding to the election of grace, and the rest doe perish.

And of that election of such as shall bee saued, and haue beene predestinate vnto eternall life from all eternitie, do we nowe intreate. And it is in very deed all one with the pre∣destination of Saints, as I haue said, but that in some respect it differeth.* 1.934 For Predestination noteth an eternall & firme pur∣pose in God, of bestowing grace & glory vpon whom he wil: but Election addeth something, namely, as farre forth as hee willeth eternall life to some before others, seeing he reproba∣teth some,* 1.935 as Thomas very well, and after him other schoole men haue obserued. It is also called Loue, according to that Romans 9. Iacob I haue loued, but Esau haue I hated. God

surely loueth all men. For he loueth all things that bee,* 1.936 and abhorreth nothing that he hath made, and hath mercie vpon all, and spareth all, as it is in the 11. of Wisedome.* 1.937 But there be degrees of loue. For he loueth some, as his creatures, others, as members of his sonne, as Augustine at large sheweth. Tra. 110. in Ioh. And very fitly Thomas in the foresaid place, Art. 3. God loueth all men yea all creatures, as farre foorth as he wil∣leth any good to all. Yet hee willeth not euery good thing to all.* 1.938 Therefore in as much as to some men hee willeth not this good thing, which is eternall life, hee is sayd to hate and reprobate them.* 1.939 And Art 4. he assigneth a difference betweene the ele∣ction, & the loue of God, which differ only in reason, and in God are really one and the same. The predestination of some to eternall saluation, (saith he) presupposeth, that God willeth their saluation, and thereunto appertaineth election and loue: Loue truely in respect that he willeth vnto them this benefite of eternall saluation. For to loue is to will some good to one. But e∣lection in respect that be willeth this good to same aboue others, seeing he reprobateth some. These things saith he, in that place and repeateth the same distinction vpon the 9. to the Rom. vpon the saying, Iacob haue I loued. Therefore if hee would saue all, it should be called Purpose, and Predestination and Loue, but not Election.

But this also we must marke with Augustine,* 1.940 that election or predestination which is in good, is sometime signified also by the name of prescience, or foreknowledge, as saith the Apostle. Rom 8. Whom he foreknewe,* 1.941 the same he hath prede∣stinated, that they should be made conformable to the image of his sonne, and chap. 11. God hath not cast away his people whom he foreknewe, that is, whom he predestinated, which thing the circumstance of the text sheweth: for he speaketh of the remnants of the Iewes, which were saued according to the election of grace, the rest perishing. Of whom also in the same place he addeth, that Israel obtained not the thing he sought for, but the elect haue obtained it, and the rest were hardened. After the same sorte, the old fathers also seeme to haue taken prescience for predestination, as Augustine there

witnesseth. Whereof hee bringeth this reason, because this word may both be more easilie vnderstoode, and also it is not repugnant, yea it is consonant vnto the trueth, that is taught of the predestination of grace. Yet as much as concerneth the proprietie of these words, to foreknowe, is more generall than to predestinate:* 1.942 for predestination can∣not bee without foreknowledge: but foreknowledge may bee without predestination; for by predestination God foreknew the things that he would doe: but he may foreknow the things that he doeth not, as all sinnes whatsoeuer. For al∣beit there be some things, that are so sins, as that they be also punishments of sinnes, whereupon it is said: he gaue them vp into a reprobate sense,* 1.943 to doe those things that are not conueni∣ent: yet there it is not sinne in God, but his iudgement, as Au∣gustine largely teacheth these things in his booke of the pre∣destination of Saints, the tenth chapter. Origene, (expoun∣ding that saying of Paul, whom he foreknew, them he also pre∣destinated to bee made conformable to the image of his sonne, saith not amisse, that prescience cannot be taken for naked and simple knowledge, seeing God comprehendeth the vngodly also in his prescience, whom yet he doth not predestinate to be made conformable to the image of his sonne. He saith therefore, that that knowledge signifieth affection and loue, wherewith God embraceth some,* 1.944 as Paul saith to Timothie, The Lord knoweth who be his.

* 1.945And whereas in schoole diuinitie by the foreknowne, the re∣probates commonly are meant, it is an abuse of the worde a∣gainst the vse of the Scriptures, which is wont to call the e∣lect, (as it hath been said) predestinate and foreknowne, and not reprobates, that are neere the curse, like the ground that bringeth forth thornes and thistles.

* 1.946And reprobation, as the schoolemen define it, is the fore∣knowledge of the iniquitie of some, and the preparation of their damnation:* 1.947 that is, reprobation is an eternall will in God, in his iust iudgement not to haue mercy vpon some of mankinde, after that with others they should fall into sinne and damnation, but to reiect them from the communion of

saluation in Christ, and to cast them into the punishments that are due for sinne.

That this definition may be more easilie vnderstoode,* 1.948 we must consider, that all of vs are wrapped in one and the same masse of damnation and offence, and all belong to one mix∣ture of sinners and vngodly, if the grace of God be set a side. From that masse of perdition, whom God separateth by his grace and predestination, they be elect, and such as shall be saued according to the purpose of God. But whom he lea∣ueth by his iust iudgement in that damnable masse, they be they whom we call reprobates and to be damned. And vnto the damned is rendred their deserued punishment; but vpon such as are set at liberty, is bestowed an vndeserued grace, that neither these should complaine that they are vnworthie, nor these should boast themselues to be worthie: but that he that is set free should learne of him that is not freed, that he should also be punished, but that grace hath relieued him.

CHAP. III. A confirmation of the former things, to wit, that some are elec∣ted, some reprobated of God from euerlasting, against the error of certaine men that say, that all men are elected in Christ.

IT cannot be denied,* 1.949 that God doth all things with a deter∣mined and certaine counsell, and that from euerlasting: because there is nothing temporall in God: otherwise hee should be mutable, as the author of the calling of the Gen∣tiles, lib. 2. cap 10. hath truely written. In God there is no ac∣cident, motion, or new will, or temporall counsell: neither is his minde altered with the inequalitie of mutable things, but he comprehendeth all times and temporall things together, with an euerlasting and stedfast regarde. Therefore because God, and that willingly, saueth some men, and damneth others, (for nothing can be done if hee bee simplie vnwilling, and a∣gainst

it) we must of necessitie confesse, that both are done according to Gods eternall purpose. And this is nothing els, than that God hath chosen some, and reiected others from euerlasting.

* 1.950Augustines argument drawne from grace to predestinati∣on, is not vnlike:

To whom God giueth his giftes freely, I meane, faith, good workes, perseuerance in faith and loue, and such like, he foreknew also that he would giue them freely, and in his foreknowledge he hath disposed them from all eternitie.

But those gifts freely giuen, are bestowed by him vpon some, and are not bestowed vpon others.

Therefore hee foreknew from eternitie, and in his presci∣ence disposed also to bestowe them vpon some, and not to bestowe them vpon others. And this is the very poynt that we defend: namely, that God hath predestinated some vnto grace before others.* 1.951 These be Augustines words: They (saith he) that so knowe, that God giueth faith, confession, obedience, perseuerance,* 1.952 &c. that they are not ignorant, that he foreknew, that he would giue, and could not be ignorant to whom he would giue, doubtles they knowe predestination: for to dispose his fu∣ture workes in his foreknowledge, which cannot be deceiued and changed, is no other thing at all but predestination. And anon, speaking of the grace of faith and perseuerance vnto the end, against certaine Semipelagians of those times, saith: Doe they say, that happely neither those things are predestina∣ted? Therefore they are not giuen of God, or else he knew not that he would giue them. But if they be giuen, and he fore∣knew, that he would giue them, doubtles hee did predestinate them. In the same place, chap. 2. The Church praieth, that the vnbeleeuers may beleeue, and beleeuing may perseuer. God then conuerteth to faith, and he giueth perseuerance vnto the end. This God foreknew should come to passe. This is the pre∣destination of Saints, whom he elected in Christ, before the creation of the world, that they should bee holie and without spot, &c.

* 1.953Thirdly, there is a strong argument from the word Electi∣on;

either that there is no election, or else, if there be any e∣lection to eternall life, it belongeth to some onely, and not to all. For if eternall life were prepared, or destinated for all, in respect of God, it should surely be termed his purpose, pre∣destination and loue, but not election, according to the diffe∣rence of these words before set downe.

Furthermore consider I pray thee, christian reader,* 1.954 to what end the contrarie opinion tendeth. Huber saith, that all are elected, and alike beloued of the father in Christ, and ap∣poynted to eternall life. Yet seeing it is certaine, that not all are saued,* 1.955 he annexeth another speciall election to this gene∣rall, which is speciall, not in respect of God, (as though hee tooke peculiar counsell for some men) but in respect of men themselues, who should applie vniuersal grace to themselues,* 1.956 for that God did elect with the condition of faith, that they that beleeue in Christ, should be saued, and such as beleeued not, should bee damned.* 1.957 What other thing must wee hence collect, than that God determined nothing at all with him∣selfe, to giue faith to some, and not to giue it to others, neither that he giueth it to some peculiarly: but that he hath left it in mens power to beleeue the Gospell or not to beleeue? For if he giue faith to some, surely he tooke peculiar counsell con∣cerning them, and let the rest passe. But if he giue not faith peculiarly to some, the grace of God whereby we are saued, is ouerthrowne, and let the Pelagians carrie away the victory. Further, they that imagine so of election, as hath been saide, (confessing in word, Gods election) doe in very deede, take a∣way all election: for if it were so, God should not choose vs, but wee him, by receiuing his offered grace, and we should be as it were the potters and formers of Gods election. Also, we shuld be so elected, because we beleeue,* 1.958 wheras on y^e con∣trarie, we are elected that we might beleeue. For electiō surely doth not finde, but make men faithfull, as Augustine testifieth.

But least we should seeme to leane onely vpon reasons, we haue many, and those very notable testimonies in the sa∣cred Scriptures, to proue both the election and reprobation of some men: as God from euerlasting would either haue

mercy, or not haue mercie vpon them. Christ, Matthew. 11. I thanke thee O father, that thou hast hid these things from the wise and prudent, and hast reuealed them to babes: Euen so father, because it so pleased thee, Matth. 13. To you it is giuen to know the mysteries of the kingdome of heauen: but to them it is not giuen: but the prophesie of Esay is fulfilled in them: ye shall heare with your eares, and not vnderstand, and in seeing ye shall see, and not perceiue, Matth. 20. To sit on my right hand, and on my left, shall be giuen to them, for whom it is prepared of my father. And chap. 22. Many are called, but few are chosen. Therefore all are not elect, to whom the Gos∣pell is preached: much lesse, to whome it is not preached, of whom there is at this day an infinite number,* 1.959 and hath been, especially in olde time, When all the Gentiles were suffered to walke in their owne waies. Matth. 24. Except those daies should be shortened, all flesh should perish, but for the elect sake they shall be shortered. In the same place: False Christs, and false prophets shall rise, and shall doe signes and miracles, so that they should deceiue, if it were possible, euen the elect. If all men therefore were elected, no man could be seduced or pe∣rish, against which thing in the same place it is said, of two in the field, that the one should be receiued, the other forsaken, Matth. 25. The sonne of man shall place his sheepe on his right hand, but the goates on the left, and shall say to them on the right hand: Come ye blessed of my father, possesse the kingdome prepared for you, before the foundations of the world were laide: But to them that shall bee on the left hand, hee shall say: Depart ye cursed into the fire, that is prepared for the diuell and his angels: Iohn 10. The Lord said vnto the Iewes, continuing in their obstinacie: Ye beleeue not, for yee are not of my sheepe. My sheepe heare my voice, and I know them, and they follow me, and I giue vnto them eternall life, neither shall they perish for euer, and no man shall take them out of my hand, Iohn 17. The Lord separating his own from such 〈◊〉〈◊〉 be not his, saith: I pray not for the world, O father, but for them whom thou hast giuen me: and these he saith are lo∣u••d of his father, and that he doth manifest his name vnto

them, and that they are sanctified and kept vnto eternall life. None of which things belongeth to that world for which he doth not pray. Therefore there is a plaine difference set downe betweene the elect and reprobates. Hereupon Au∣gustine, tract. 107. He would haue the world, for which hee praieth not, to be taken for them, that be not in that ••••••••e of grace, that they may he chosen out of the world▪ But he praieth for them whom his father gaue him. For hereby, in that his fa∣ther gaue them vnto him, it came to passe, that they pertained not to that world: for which he praieth not, to wit the world of such as shall be damned, as the same man testifieth, tract. 110. For which (he saith) he praieth not, because he is not ignorant, whereunto it is predestinate. In the same 17. chapter of Iohn, Iudas is said to perish, as the sonne of perdition; the rest con∣tinued with Christ in his temptations, and perished not, as being elect, and giuen him of the father, that he might giue them eternall life.* 1.960 And whereas Iudas also is reckoned a∣mong them, whom the father had giuen to the sonne: either it is spoken according to the opinion of men, as some thinke: or else it is to be taken, in respect onely of the Apostleship, as Augustine expoundeth it, Tract. 106. Further, whereas Luke writeth, Acts 13. That as many as were ordained to eternall life, beleeued: hee leaueth no place for doubting, but some men are, others are not foreordained or predestinated vn∣to life.

But what doth Paul, a chosen instrument,* 1.961 that was wrapt vp into paradise, and heard words that could not be vttered? How often doth hee inculcate the truth of predestination? Rom. 8. he saith: whom he foreknew, them he also predestinated to be made like to the image of his sonne. And whom he pre∣destinated them hee also called, and whom he called, them hee iustified, and whom he iustified, them he also glorified. Further what conteine the 9, 10, 11. chapters following, but a moste cleare exposition of this present doctrine of the election of some, and the reprobation of others, according to the eternal purpose of God? That we may take a few things onely out of the Apostles disputation, chapter 9. concerning the twins,

Iacob and Esay, cōceiued both at one time, he saith, while the children were yet vnborne, whē they had done neither good nor euill, that the purpose of God might stand, which is according to his election not of workes, but of the caller, it was said to Rebec∣ca: the elder shall serue the yonger. And he citeth the place of Malachie: Iacob haue I loued, Esay haue I hated. And by and by, alleaging a testimony, and the example of Pharao out of Moses, hee concludeth in these wordes: Therefore, he hath mercy on whom he will, and whom he will he hardeneth. Again, Hath not the potter power ouer the cla••e, to make of the same lumpe one vessell to honour, another to dishonour? And straight way addeth, concerning vessels of wrath prepared vnto de∣struction, and concerning vessels ••f mercie, which he saith are prepared of God vnto glorie. In the 11 chapter he testifieth that God hath alwayes in the multitude of them that perish, some remnants of such as shal be saued according to election of grace: of whome also hee saith: The elect haue obtayned, the rest were hardened, as it is written: God hath giuen them the spirit of slumber, eies that they should not see, and eares that they should not heare.

Notable also is the place, Eph. 1. Blessed be God, who hath blessed vs with euery spirituall blessing in heauen, in Christ Ie∣sus: as he elected vs in him, before the foundations of the world were laid, that we shuld be holy, & blameles before him thorow loue: predestinating vs to be his adopted sonnes through Christ Iesus in himselfe, according to the good pleasure of his will to the praise of his glorious grace, &c. To the Philippians. 2. It is God that worketh in vs to will and to performe according to his good pleasure, his verely, and not thine, as wee saw euen now in the words to the Ephes. In the latter to the Thess. 2. To them that perish, and are punished with the efficacie of deceite, that they might beleeue lyes, the Apostle opposeth the beloued and electe of God, who of his grace (for which hee giueth there thanks to God) are called by the Gospell, to obtaine the glorie of our Lord Iesu Christ. Of this same vocation and election he speaketh 2. to Tim. 1. God hath called vs with a holy calling, not for our workes, but of his purpose and grace, which was giuen

vs in Christ Iesu before all worlds: and is made manifest now through the appearing of Iesu Christ. And chap. 2. of the same epistle he saith: The foundatiō of God is sure, hauing this seale: The Lord knoweth who are his. But in a great house, there are not onely vessels of gold, and siluer, but also of wood and earth, and some to honour, some to dishonour.

Apoc. 13. and 17. it is said of the beast, that all the inhabi∣tants of the earth, whose names are not written in the books of life from the foundations of the world, should worship, and haue it in high estimation. The reprobates and such as perish are expressed in many words, against whome the elect are oppo∣sed, whose names are written in the booke of life before the creation of the world, and whom Gods mercie doth so de∣fend, that they cannot be seduced, at the least, finally. Iude al∣so in his epistle testifieth, that seducers were of old ordained or forewritten to this condemnation: which the Glosse and Aqui∣nas (least any man should blame our men to bee the makers of such Glosses) do expound, that they were from euerlasting in the fore knowledge of God foreseen for this iudgement of present reprobation, that they should waxe vile themselues, and cast others into vncleanenes.

In the bookes of the old Testament we read the same doc∣trine to be taught, for the Lord saith to Moses,* 1.962 Exod. 33. I will haue mercie, on whom I will haue mercie, and I will haue com∣passion, on whom I will haue compassion. And of Pharao the Scripture saith, Exod. 9. for this cause haue I raised thee vp, to shew in thee my power, and that my name might be declared in all the earth. Other such testimonies are mencioned in the disputation of Pauls epistle to the Romans. Whereunto adde that which is Prouerbs 16. God made all things for his owne sake, euen the vngodly against the euill day. And 1. Sam. 2. it is said of Elies sonnes, that they would not heare the voice of their father, because the Lord would slaie them. Again, 2. Chron. 25 vers. 16. the prophet saith to king Amasia: I knowe that God hath purposed to destroie thee, because thou hast not obeyed my worde.

By these and the like sentences of the sacred scriptures all

men perceiue, that loue the truth more than contention, that election comprehendeth not whole mankind, but that some among them are elected to saluation, others are reiected from the same according to the eternal counsell and good pleasure of God. The same men also vnderstand, that the definition of predestination, which is brought of some men, is insufficient, as though predestination of the Saints, or election were no∣thing else than the decree of God, touching the maner of ob∣tayning saluation through Christ: and reprobation were no other thing, than his decree of the dāning of vnbeeleuers, and such as abide without Christ. There is no doubte, but God hath so decreed and keepeth these things: but the proofes and testimonies alledged do further strongly prooue, that God hath also decreed, to whom he will giue, or not giue faith, whereby wee are ingrafted into Christ for saluation, in him and through him.

CHAP. IIII. A confutation of certaine obiections.

BVt what say the aduersaries to these things? God, say they, would haue all men to bee saued,* 1.963 and to come to the know∣ledge of the truth. Therefore on Gods part eternall life is pre∣pared for all men, neither doth anie perish, because God will not bestow any grace vpon him, but because he hath refused grace receiued. In this opinion were those remnants of Pela∣gians in Prosper, of whom hee writeth in his epistle to Au∣gustine.

[Answere.] I answere, the Apostle saith not, that he would saue al, but he willeth all to be saued, namely, by inuiting all men to sal∣uation,* 1.964 and the knowledge of the truth: and also by appro∣uing of the conuersion of all. But he wil not effectually worke in all and euery one, that they may beleeue and be saued. For if he willed this, his will should be altogether fulfilled, and no man should be damned. But now he hath mercie on whom he will, and whom he will, hee hardeneth, and in his counsell hath

appoynted whom and what maner of men he will haue to be partakers of mercie preached and offered vnto them, as in these verie same words,* 1.965 Luther in ser. arbit. beateth into our heads: where this and the like places, I will not the death of a sinner: Ierusalem how often would I gather,* 1.966 &c. expoundeth after the same maner. Augustine also teacheth that the saying of the Apostle is rightly so to be vnderstood: he willeth that all men bee saued, that is, all kind of men, howsoeuer differing, kings, princes, rich, poore, base, &c.* 1.967 The same man elsewhere expoundeth; he willeth all men to be saued, that all the prede∣stinate be meant, because all kind of men bee in them. But of this place wee haue more largelie dealt aboue in the second booke and third chapter.

[Obiection.] A place not vnlike to this there is, 2. Pet. 3. The Lord is not slacke of his promises, as some count slacknes: but he is patient toward vs, not willing that any should perish, but that al should come to repentance. If hee willeth none to perish, it is false, that in his eternall counsell hee hath decreed, and therefore willeth, that some, yea very many should perish. Againe, if he willeth all to repent, it shall be false that God wil not, that all by repentance should be brought to Christ, and liue.

In these Huber wonderfully delighteth himselfe,* 1.968 but all in vaine, so long as that of the Psalmist standeth, Our God is in heauen, he doth whatsoeuer he will: and that of the Apostle, on whom he will he hath mercie, and whom he will he hardeneth.

But least we should seeme to set one Scripture against an other, to reconcile them wee must know,* 1.969 that the saying of Peter is not without cause expounded by learned men of the vniuersalitie of the elect, not onely because the like restraint is very often in the like phrases of the sacred Scriptures, but also because the matter it selfe seemeth here to require it. For what? is the end of the world deferred for the reprobates sake, and not rather for Gods elect sake?* 1.970 When they shall be∣leeue (saith Ambrose) that are predestinate vnto eternal life, the resurrection shall come. Which thing how truly it is spo∣ken, the answere testifieth in the Apocalyps, chap. 6. vers. 11. Yet if we stand in the generalitie of all men, the sense will be

that,* 1.971 which Thomas and others doe assigne, that hee willeth not that any should perish by his signified will, (as they speak) as farre forth as hee inuiteth all men to repentance by pre∣cepts, threatnings, rewards, and also by his patience and long sufferance, as it is written: Doest thou despise the riches of his mercie and long sufferance? Doest thou not know, that the bountifulnes of God draweth thee to repentance? But this is the question, whether faith and repentance bee not the gifts of God, which he giueth to some, and not to others, and that according to the vnsearchable counsell of his owne will? This certainly is more cleere, than that it can be denied of a∣ny one that is not a Pelagian.* 1.972 Therefore it is well said, That God willeth all men to repent, that is, he calleth and inuiteth all to repentance: but he effecteth it not in all, neither doth he will it surely because he hath mercie on whom he will, and whom he will he hardeneth.

* 1.973After this sort Luther also distinguisheth: He will not the death of a sinner, to wit, in his word: for in the word of salua∣tion he commeth to all: but he willeth it in his vnsearchable will. And at large there sheweth the difference between the secret and published will of God: not that properly there is a diuerse will in God, but the speech of his will is diuerse, because this name is diuersly taken. The published or reuealed will of God is, whatsoeuer from the beginning of the world, either by God himselfe immediatly, or by his ministers, hath been offe∣red to men by precepts, exhortations, menacings, and benefits. But his hidden will is that secret will in God concerning the euent of things: that is, whom, and what men endued with faith by speciall grace, he will haue to be partakers of mercie when it is preached and offered.

* 1.974Brentius also followed this same distinction in 1. Sam. 2. discussing the place of the sonnes of Eli: and expli. Catechis. vpon the petition, Thy will be done.

This let the indifferent reader obserue against the outcries of some, who, though they would be heard as the right issue of Luther and Brentius, yet by cauils and sophistications they labour to make odious this distinction receiued, and

grounded in the word of God. For as it is written,* 1.975 that he wil that all men be saued: and, that he is patient toward vs, being vnwilling that any should perish, but to come to repentance: and that our sanctification is the will of God. Also, how often would I gather thy children, and thou wouldest not?* 1.976 So wee haue heard and read in the diuine Scriptures: My counsell shall stand, saith the Lord, and I will fulfill my will. Whatsoe∣uer the Lord would, that he did. He hath mercie on whom he will, and whom he will he hardeneth. Also, Who shall resist his will?

In which places and the like, there will be great contrarie∣tie, vnlesse a distinction be vsed, according to which,* 1.977 we may vnderstand that something is done against the will of God, that is, against his commandement and prohibition, which yet is not done beside, and contrary to that will, which is he himselfe. For great are the workes of the Lord, and his will is perfect towards all, so that it is not done beside his will, that yet is done contrary to his will: because it could not be done, if he would not suffer it, and truly he doth not suffer it against his will but willingly, neither being good himselfe would he suffer euill to be done, vnles being almightie he were able out of euill to make that which is good, as August. saith ad Laur. ca. 100. See also lib. 1. Sentent. dist. 45. and in the other that follow,* 1.978 where the Master largely speaketh of the double will of God, his good pleasure, and reuealed will, as the Schoolemen call them. If any thinke good, let him also peruse Chrysostome, Hom. 18. ad Heb.

Secondly it is obiected,* 1.979 that the promise of grace is vni∣uersall, and therefore that none is reiected from grace, or re∣probated in respect of God.

[Answere.] I answere, * 1.980 the promise of grace is vniuersall in respect of the beleeuers, as farre forth doubtles, as no man of what na∣tion or condition soeuer is excluded from saluation, so that he beleeue truly in Christ. Contrariwise, vnbeleeuers of what nation or condition soeuer, are expressely shut out from the fruite of the promises, according to the sayings:* 1.981 He that be∣leeueth and is baptized, shall be saued, &c. Euery one that be∣leeueth

in the sonne,* 1.982 shall not perish. This is the will of the fa¦ther, that whosoeuer beleeueth in the sonne, should haue eter∣nall life. In him whosoeuer beleeueth is iustified. The righte∣ousnes of God in all and vpon all that beleeue, for there is no difference. And oftentimes after this sort is repeated the pro∣mise of life and saluation made to euery beleeuer, the vnbe∣leeuers on the contrary being excluded. For the promise re∣quireth faith, which because it belongeth not to all, but to the elect, as Paul witnesseth, therfore the efficacie of the pro∣mises remaineth doubtles with the elect, as the Apostle also teacheth to the Romanes:* 1.983 That the promises of God pertaine to the true Israelites, to the spirituall seede, that is elected of God, not of workes, but through the grace of the caller. Yet here we are to bee admonished,* 1.984 that, albeit the promise bee proper to the beleeuers and the elect, as touching efficacie, yet it must be preached indifferently in the eares of all, faith∣full, and Infidels, elect and reprobates.

* 1.985And in this sense also we grant, that the promises are vni∣uersall, to wit, in respect of externall preaching, because the minister of the word cannot or ought not to discerne the e∣lect from reprobates.* 1.986 In the meane while not all attaine vn∣to the grace that is preached and offered to all, but the elect obtaine it, and the rest doe not, and so (to vse Luthers words) all things depend vpon predestination, &c.

* 1.987The third obiection. Whosoeuer appertain to the Church, are called elect. But to the Church pertaine as well the bad as the good.* 1.988 Ergo, the bad as well as the good are elected, none at all omitted.

[Answere.] But this obiection is faultie in two points. [ 1] First, it is the vse of the Scriptures to call them elect, whosoeuer belong to the account of the Church: but not all therefore are elected of God to eternal life according to his purpose. For many are elect to vs in the iudgement of charitie, and are not to God, and contrariwise, according to the diuerse signification of the word set downe before.

[ 2] Secondly, there is more in the conclusion, than in the pre∣misses. For the consequence is of no force: within the com∣passe

of the Church and of the elect, there be as well euill as good (in the sense aforesaid:) Therefore all men are elected. This is all one as if a man should say: In the Church of Christ there bee good and euill: also, in this or that citie, namely Heidelberge, Tubing, or any other, there be good and euill: Therefore the Christian Church, or this or that citie compre∣hendeth all men, none excepted. A fine consequence, as though indefinitly good men and euill, and all men were e∣quiualent and of like force, one as the other.

The fourth obiection:* 1.989 It appertaineth to iustice distribu∣tiue, that vnequall things be not giuen to such as bee equall: Therefore God, seeing he is most iust, doth not chuse one, and refuse another, out of the masse or lump of perdition, where∣in all of vs being considered, are alike and equall.

I answere: The antecedent hath place in those things, that are distributed of desert, and not in those things that a man distributeth of his owne accord and freely, where, as he will, and to whom he will, he may giue more or lesse without in∣iustice, so long as he withdraweth from no man his due.* 1.990 As for example, if thou hast two debters, and doest forgiue the debt to one, and not to the other, to that man thou truly art mercifull, and yet to this man thou art not vniust.

Augustine vsing this very similitude, saith notably:* 1.991 Where∣as God freely bestoweth vndeserued mercie on some that are conuerted by a free vocation, it must not bee referred to the in∣iustice of the dispenser, but to the most mercifull goodnesse of the giuer. Dare the debter charge his creditor with vniust dealing, if he shall require his debt of him, while he forgiueth another? If therefore it bee so in the bargaines of men, who may breake out into so great madnes of a prophane speech, to charge God of iniustice, if he shall giue freely to one vndeser∣ued grace, and to render to another deserued punishment?

This is the same obiection in words onely changed.* 1.992 Who so giueth vnequall things to them that are equall, is an accep∣ter of persons: Therefore seeing in the lumpe of perdition all of vs being considered are equall, vnlesse God equally and after one and the same maner deale towards all, he shall be

an accepter of persons.* 1.993 But acception of persons is one thing, and exception or electiō of men with God is another thing. For what? those manifold differences of men, that some are seene to bee princes, other subiects; some noble, other base; some rich, other poore; some are borne wittie, other slow of heart and foolish: and lasty, that some men excell others in so many and great things, whence arise they, but from the Lord?* 1.994 Heare the Wiseman: Why doth one day passe another, seeing all the light of the daies of the yere proceedeth from the Sunne? By the Lords iudgement they be distinguished, and he hath disposed the alteration of times and solemne feasts. He hath extolled and sanctified some daies, and others he hath put for worke daies. In like maner all men are of the ground, and Adam was made of the earth, but the Lord hath distinguished them by great knowledge, and made their waies diuerse. Some of them he blesseth and exalteth, and maketh neere to himselfe: but other he holdeth accursed, and abaseth them. Behold how God manifold waies preferreth some before others among mankinde. For, saith the Wiseman, as the clay is in the potters hand, to order it at his pleasure: so men are in the hand of God their creator, to whom seuerally he rendereth as it liketh him best.* 1.995 Therefore acception of persons, as that which is not in∣cident vnto God, wholly differeth from election, or the choise of some before others, which specially agreeth to God, and so agreeth, that if we spoyle him of the power and wisedome of chusing, we shall transforme him into the Idoll of fortune, by whose power all things should at all aduentures be done.

* 1.996But acception of persons, as the ancient writers learnedlie expound, is there rightly said to be, where he that iudgeth, lea∣uing the desert of the cause, whereof hee giueth iudgement, fauoureth one against another, finding something in the per∣son that is worthie of honour or mercie.* 1.997 But if a man haue two debters, and would forgiue one his debt, and require it of the other: he giueth freely to whom he will, but he defrau∣deth no man, neither can it bee called acception of persons, because there is no iniustice. Otherwise to them that are of small vnderstanding, it will seeme to bee acception of per∣sons,

where the Lord of the vineyard made his labourers e∣quall in wages, among whom there was so much difference in labour. But what did he answer concerning this (as it were) acception of persons to such as murmured? Friend,* 1.998 I do thee no wrong. Take that is thine and depart: I will giue euen to this last, as vnto thee. Is it not lawfull for me to doe what I will with mine owne? Is thine eye euill, because I am good? Doubtles here is all iustice: this is my will, to thee (saith he) I haue paid thy reward, to this man I haue freely giuen, I haue not taken any thing from thee to giue to him, neither haue diminished or denied that which I did owe. As therefore here there is no acception of persons, because one man is so freely honoured, that another is not defrauded of his due: so when one man according to Gods purpose is called, and another is not cal∣led, to him that is called a free benefite is giuen, and to him that is not called, his deserued punishment is rendred, because all are guiltie through one man.

Fiftly, the aduersaries cauill,* 1.999 that by our position God shal be said to create the greater part of mankinde for eternall de∣struction. This was also obiected to Augustine, as wee may see Tom. 7. ad Art. sibi falso impos. art. 3.

[Answere.] We answer therfore in Augustines words: * 1.1000 That God sure∣ly is the creator of all men, but that no man is therefore crea∣ted that he shuld perish, because there is one cause of our birth, and another of perishing. For that men be borne, it is a benefit, but that they perish, it is the fault of him that transgressed. For in Adam, in whom the nature of all men was first formed, all men sinned, and are bound in the same sentence wherein he was. He is therefore too vngodly and vnlearned (saith he) that discerneth not the fault of nature from the author of nature, from whom it is altogether farre off, whatsoeuer is to be con∣demned in euery one. For he createth them to be men, and with∣draweth not his worke from multiplying the successions of ge∣nerations: purposing according to the counsell of his owne good pleasure to frame againe in many, what he himself hath made, and to punish in many, what he hath not made. Whereunto al∣so that tendeth, that he writeth, Epist. 105. ad Sixt. presbyt. Al∣beit

God make vessels of wrath vnto perdition, to declare his wrath, and to manifest his power, whereby he well vseth the e∣uill: and to make knowne the riches of his glorie towards the vessels of mercie, which he maketh to honour: yet he himselfe knew how to condemne, and not to make iniquitie in the same vessels of wrath, (made for the merit of the lampe vnto deser∣ued shame) that is, in men created for the benefit surely of na∣ture, but destinate to punishment because of their sinnes. These things Augustine.

* 1.1001Therefore they that shall be damned, are created for the good of nature, and are appointed to punishment, and dam∣ned for sinnes, and that not as though it were to this last end, that is, that they might bee for euer tormented, but both for the saluation of the elect, and also especially for the glorie of God, according to the threefold maner briefly assigned of Augustine in the words of the Apostle. Of which matter else∣where also he hath left it written, that God vseth the perdition of some to the saluation of others, and would haue the destru∣ction of such as shall perish, to be an argument of saluation to thē that he hath predestinate to be vessels of mercie. Also, Why is not grace giuen to all?* 1.1002 I answere, because God is a righteous Iudge, therefore both freely grace is giuen of him, and also by his iust iudgement against others, it is declared, that grace hel∣peth them to whom it is giuen, and so God commendeth more freely his grace in the vessels of mercie.

* 1.1003Lastly, if it trouble any man, how God from euerlasting hath elected or reprobated them that as yet were not; let him consider, that to God all things are present, for he com∣prehendeth with an eternall and stedfull view all times and temporarie things together. Therfore before he would make vs, he foreknew vs, and in his foreknowledge, when as yet he had not made vs, he chose vs before the creatiō of the world. Within the world we were made, and before the world wee were elected: for he foreknew vs in his prescience vnchange∣ably abiding, whom hee in his time would create after his i∣mage and likenes, and whom falling through his permission from that dignitie into the pit of sinne and death, he would

either deliuer through the vndeserued bountie of his mercie, or els condemne through deserued and true iudgement.

CHAP. V. Of the causes of predestination.

ANd these things of the first question. Let vs come to the second,* 1.1004 wherein the causes of predestination are deman∣ded. And the materiall cause surely men themselues are, and those things that God decreed to doe for the predestinate: as are, grace, faith, good workes, and perseuerance in goodnes, &c. in this present life, and glorie in respect of the elect; and punishment in respect of the reprobates in the life to come. Further, the definitions before alleaged doe shew the forme.* 1.1005 The finall cause also both of election and reprobation is of Paul not obscurely declared, when Rom. 9. he testifieth, that God would shew his wrath, and make knowne his power in the vessels of wrath formed to destruction: but in the vessels prepared for mercie, he would make knowne the riches of his glorie. Whereunto tendeth that also of Pharao: To this end haue I stirred thee vp, that I might declare my power, and that my name may be knowne in all the earth. And of the elect Ephes. 1. he saith: He hath predestinated vs to be adopted for sonnes, to the praise of his glorious grace.

Briefly, the last end of election and reprobation is the glorie of God, as the Wiseman teacheth, Prou. 16. He hath made all things for himselfe, euen the wicked against the euill day. But he would make manifest specially his mercie in the saluation of the elect,* 1.1006 and his wrath in the punishment of the rest: and yet his goodnes and iustice in all. Because as Augu∣stine witnesseth, It is good when due debt is rendered, and it is iust,* 1.1007 when debt is without any mans hinderance freelie for∣giuen.

But the question chiefly in controuersie is of the impulsiue cause of election and reprobation, (which is referred to the kind of efficient causes:) whether any cause can be assigned,

which might moue God to chuse and refuse? To the vnder∣standing of which question wee must distinguish. For the question may be taken either generally,* 1.1008 why he hath elected some, and reiected others? or particularly, of the election and reprobation of euery one, why he hath elected these men and reprobated those? As for example why he hath elected Iacob before Esau, Moses before Pharao, Peter before Iudas? And of the first question, wee must render a reason from the things, that before haue been spoken of the end of predestination. For the end, either is considered, as it is in the things them∣selues, and as it followeth the action, and so it is properly cal∣led an end: or els as being comprehended in the minde and desire, it moueth the doer, and so it is counted the impulsiue cause. Therefore seeing in them that shall be saued God hath set downe the manifestation of his mercy to be the last cause,* 1.1009 and in thē that shalbe damned, y^e manifestation of his iustice: and the end, as far forth as it moueth to doing, is to be takē for the efficient cause, therefore this manifestation both of mercie and iustice, that is of the goodnes and glory of God, is after a sort the efficient cause both of electiō & reprobatiō of some.

* 1.1010But why he hath elected these men, and reprobated those, wee can alledge no other reason thereof than the meere, most free, and most gratious will and good pleasure of God. As surely in the vniuersalitie of things, there may be a reason as∣signed why God in the beginning created one part of the first matter (being in it selfe wholly of one forme) vnder the forme of fire, another parte vnder the forme of earth, namely, that so there might be a diuersitie of kinds in things naturall: But why this part hath this forme, & that hath another forme, it must necessarily depend doubtles vpon the simple will of the creator. So also, (to vse another similitude from artificiall things,) if a man should gather many like and equall stones together, and purpose to build with them, a reason may easily be rendred in respect of the end, why he setteth some stones in the top and some in the bottome. To wit, because it is re∣quisit to the perfection of the house, that there be both a foun∣dation hauing stones belowe, and a top or ridge of the wall, hauing stones aboue. But why among equall stones he layeth

these in the toppe, and those in the bottome, there is no other reason, but because it so pleaseth the workeman. So wee must confesse also that the case is here alike, and the Apostle ex∣pressely teacheth; He hath mercy on whom he will and whom be wil he hardeneth. And to the Eph. saith,* 1.1011 that we are prede∣stinated of him, according to the good pleasure of his will. No∣tably also the sonne of Sirach saith chap. 33. (whom I menci∣oned before:) Why doth one daie excell another, seeing all the light of daies proceedeth from the sunne? By the Lords iudge∣ment they be distinguished, and he hath disposed the alteration of times, and feasts. Hee hath aduanced and consecrated some daies, and other he hath put in the common order. Likewise all men come of the earth, and Adam was created of it, but the Lord hath put a difference among them through his manifold knowledge, and made their waies diuerse. He hath prospered, aduanced, blessed some, and made them neere vnto him; but others he holdeth accursed, and pulleth them downe. As claie is in the potters hand, so men are in the hand of God their crea∣tor, to whom seuerally hee rendreth according to his owne iudgement.

These things are plaine and euident. Yet because the mat∣ter is harde, and handled to and fro in sundrie disputations of sound diuines and heretikes, wee must entreate of it more at large.

CHAP. 6. Diuerse opinions are brought touching the cause of election and reprobation.

ANd first of all Origene,* 1.1012 in his books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that are full of errors, following the fables of the heathen philoso∣phers, Plato, and Pythagoras dreamed, that God in the be∣ginning created onely spiritual creatures, and those all equal: and that afterward there followed a diuersitie and inequality of creatures, according to the diuersity of merites. For that some of these spirituall creatures through loue did cleaue to

God more or lesse and according hereunto, that there bee distinct orders of Angels: but that other some turned from God, and sinned more or lesse and according hereunto ob∣tained diuerse states and sunke downe into noble, or vnnoble bodies, as bee the heauenly bodies, and the bodies of deuils and men &c.* 1.1013 So he fained, that God before the creation of the world chose some to bee adopted in Christ, and appointed others to perpetuall paines, according to the good or euill workes of the soules that were created together, and were in the heauenly Ierusalem euen before the making of the world.

* 1.1014Ierome, Augustine, Aquinas and others make mention of this fable. But this foolish and vngodly dotage is now long a∣goe worthily hissed out of dores, because whatsoeuer it bab∣leth of the forebeing of soules, and of their merites before the bodies, and of the diuersitie that followed, is contary to the Apostles saying concerning Iacob and Esau: That, when the children were not yet borne, it was said, The elder shall serue the yonger, that the purpose of God which is according to electi∣on, not of workes, but of the caller, might remaine stedfast. Whereunto also pertaineth that,* 1.1015 that is read in Iob. Where wast thou, when I founded the earth, when the bright starres praised me, and all the sonnes of God shouted for ioy? If Orige∣nes tale were true, Iob might haue answered: I was reioy∣cing among those sonnes of God. Further (as Hierome also vrgeth) hee that saith, that the soules were elected for their holynes, contradicteth the Apostle, testifying that we are e∣lected hereunto, that we should bee holie and without fault before God and not because wee were such Thomas,* 1.1016 against the Gentils, Lib. 2. cap. 44. largely confuteth that error.

* 1.1017The Pelagians followed, who sprung vp in the daies of Augustine, when now hee was a Bishop. These men con∣tended, that men by the strength of nature, or free will alone, was able to keepe and fulfill the commaundements of the Lord, euen without grace, yet more hardly, than if the helpe of grace should come. And not that onely, but also heaping vp one impiety vpon another and raging against grace, did auoch that the grace of God was giuen according to mens

merites. By which vnthankefull speech against God, and al∣together iniurious vnto his free benefites, (whereby wee are deliuered) they did in very deede take away grace: because if of merites, it is not now of grace.

But as for the cause of election and reprobation,* 1.1018 they referred it to good or euill workes foreseene: that euery one was predestinated of God, either to life or to death, as he had foreknowne, that hee would liue either well or ill. But con∣trarily Paul testifieth, that election is of grace. If it be of grace, now not of workes, otherwise grace were not grace. But if of works, now not of grace, otherwise workes were not workes.

Moreouer it sufficiently appeareth that good works them∣selues are the effect of election, therefore they cannot be the cause of it: because one & the same thing cannot be the cause and the effect of it selfe. For as the Apostle teacheth, we were chosen not because we were, but hereunto, that we should be ho∣ly, and without fault before God through loue.* 1.1019 And it is he that worketh in vs to will, and to perfourme, according to his good pleasure. Grace therefore belongeth to the caller, but good workes belgoneth consequently to him that receiueth grace, not that they should bring forth grace, but by grace, should be brought forth.* 1.1020 For the wheele doth not therefore runne well, that it may be round, but because it is round. So no man therefore worketh well, that he may receiue grace but because hee receiueth it: therefore God did not foresee the good works of any man, but such as he already determi∣ned with himselfe to giue him.

But the Catholike faith being long agoe defended against the Pelagians,* 1.1021 & their error being ouerthrowen by the sound Byshops, specially by Augustine, a notable defender of the faith, (as hee is worthily praysed of Hilarie) certaine other sprung vp worthy and famous men in all studie of vertues, sauing that the spirite of Pelagian impiety deceiued them, and therefore called Semipelagians. These mens declaration and profession was, that all men sinned in Adams sinne, and that none are saued by their workes, but by the grace of God through regeneration: yet notwithstanding that euery

man hath so much of naturall grace left, that he may attaine vnto that sauing grace by the helpe of the first grace, if he wil. Therefore in respect of God, that eternall life is prepared for all, but in respect of free will, that it is apprehended of them, that shall beleeue in God, willingly as of themselues, and shall receiue the helpe of grace by the merite of faith. Or els to speake more plainely: They did defend against the Pela∣gians, that a man is not able of himselfe to rise againe, and to worke wel, yet they supposed that euery one had in him a wil to rise againe, which seeketh only after the phisition, but can do nothing of it selfe: and they said that no mans nature was so extinguished or depraued, that it ought not, or was not a∣ble to be willing to be healed: and therefore that they obtai∣ned both increase of faith, and also the whole effect of their holinesse, by that merite whereby they haue beene willing, and haue beleeued that they may be healed of their disease, when the occasion of obtaining saluatiō is preached to them that are cast down, and can neuer rise vp againe in their own strength. Neuerthelesse they consented herein, that no man had sufficient power of himselfe, euen to begin a work, much lesse to bring it to perfection. For they distinguished between works and faith, whereof they would haue, if not the increase, yet the beginning albeit slender to consist in the power of man, that the beginning of saluation may bee beleeued to a∣rise from him that is saued and not from him that saueth, and that the will of a man should bee thought to procure for it selfe the helpe of Gods grace, and not that grace should bee thought to subiect the will vnto it. And this position being layd,* 1.1022 that all men haue a wil in them, where∣by they may either contemne or imbrace saluation of∣fered, they thought that the reason of such as are elected or reiected is soone giuen to wit, that God before the creation of the world foreknew who would beleeue, or who would a∣bide or not abide in that faith, that after should be holpen by his grace: and according to this prescience that hee either chose such as would beleeue, or els reprobated such as would not beleeue, or at the least whom hee foreknewe that they

would not perseuere.* 1.1023 Whereupon predestination was no o∣ther thing with these men, than Gods purpose of electing such as would beleeue in time to come.

This was the opinion of the Semipelagians of these weightie articles, namely, of free will, of grace, and predesti∣nation. And Augustine himselfe was of the same opinion in the beginning before he was a Bishop, as it appeareth in his booke of expositions vpon the epistle to the Romans, and in Hilaries epistle to Augustine. His words are,* 1.1024 (which also those remnants of the Pelagian prauitie, obiected to be their opinion) that God in his foreknowledge did elect them that would beleeue, and condemne vnbeleeuers, neither choosing the one for their works, nor damning the other for their works, but granting to their faith to doe well, and hardening the impietie of others to doe euill. And againe, God surely in his prescience chooseth not any mans works, which he freely giueth: but yet he chooseth faith in his prescience, that whom he foreknew would beleeue, him he hath chosen, &c. These things said Augustine at that time.

In like maner many other learned mē erred, being not ac∣quainted with the Pelagian heresie, that was not as yet sprung vp, and being careles without an enemie,* 1.1025 as else where Au∣gustine speaketh of Ticonius. Hereupon also the Commen∣taries vpon the Romans, that are read in the Tomes of Hie∣rome haue it written, that Iacob and Esau before they were borne, were separated before God, by the merite of faith. Also, I will haue mercie vpon him,* 1.1026 whom I foreknew was able to de∣serue mercie. And Hierome himselfe to Hedibia, quaest. 10. seemeth to incline thereto, saying, that not men themselues, but their wills were elected. Albeit Hierome was of a better iudgement in his writings against the Pelagians, wherein he speaketh very honorably of Augustine, and testifieth that he resteth himselfe in his disputations against the Pelagians. But Chrysostome in his exposition vpon the ninth to the Ro∣mans, plainely writeth, that God, as he foresaw euery one to be worthie or vnworthie of his grace, so either elected, or reiec∣ted them.

* 1.1027Among the new writers Erasmus maintaineth the same opinion. Neither do they seeme to be far from the same, who write in these manie words, that faith is the cause of election, and yet they will not be Pelagians.* 1.1028 Let them bee then Semi∣pelagians. Such also is that, that another of the same stampe writeth,* 1.1029 That God foreknowing from euerlasting, who would receiue grace and continue, and who not, put this supposition or condition vnder his election, that whosoeuer beleeue in Christ, should be saued. What I pray, differeth this opinion from the definition of the Semipelagians, saying, that Predestination or election is the purpose of electing those that would beleeue? Or els,* 1.1030 if they think that herein they are farre from them, be∣cause they acknowledge that faith is the worke not of na∣ture, but of the holy Ghost, doe they not perceiue, that they tye the knot faster, and not loose it? For this is the question, why a liuely and constant faith to saluation is from God in∣spired into some, and not into others? But to the point. Whe∣ther the foreknowledge of workes or of faith bee set downe to be the cause of election, it is an error vnsufferable. For eui∣dently we are taught in the sacred Scriptures, that not onely good workes,* 1.1031 but also faith it selfe, (from whence all righ∣teousnes beginneth) and euen the beginning of faith, and the will or desire to beleeue, are of meere grace, and not as of vs. As it is written, What hast thou that thou hast not receiued? If thou hast receiued, why dost thou boast, as though thou hadst not receiued? Againe Without maye can doe nothing, saith the trueth.* 1.1032 And plainly Paul to the Philip. To you (saith he) it is giuen not onely to beleeue in Christ, but also to suffer for his sake.

* 1.1033By these and the like testimonies of diuine Scripture Au∣gustine being conuicted, freely acknowledged his error in this point, and retracted it, de praedest. sanct cap. 3 & passimeo libro. Ad Simplicianum, Sancti Ambrosij successorem apud Mediol. lib. 1. quaest. 2. contra 2. Epist. Pelag. lib. 2. cap. 8. Re∣tract lib. 1.* 1.1034 cap. 23. & lib. 2. cap. 1. For it is incident to man to fall, and to erre, but wittingly and willingly to continue in error, is deuillish: neither ought any man to bee so vniust or

enuious, that either he will not profit himselfe, or els hinder others that are desirous to profit.

Fourthly,* 1.1035 other confesse that the cause of election to eter∣nall life, is in God alone, namely, his grace and good plea∣sure: but they suppose no lesse than the former writers, that the cause of reprobation is in men themselues, to wit, the foreseene abuse of freewill to infidelitie and other euil works. For they be afraid, least any iniquitie should bee with God, if some bee said to bee reiected of him without all respect of workes. Therefore that they may maintaine his iustice for∣sooth, they write that as many as bee reprobated, are repro∣bated for finall sinne foreseene. Among the Schoolemen, Scotus and his disciples follow this opinion.* 1.1036 Hereupon some of that same leauen haue defined reprobation to be the eter∣nall foreknowledge of the euill vse of freewill,* 1.1037 by reason whereof God hath decreed to depriue some man of his grace in this present life, and to punish him in the life to come with euerlasting paine. But as Augustine ad Simpl. rightly iudgeth, If we should graunt that reprobation dependeth of e∣uill workes foreseene, it should altogether follow on the contra∣rie, that election also ariseth of good workes foreseene. Which if it be true, it is false that it is not of workes.

Fiftly therefore, and that is the true opinion,* 1.1038 as foreseene workes or faith of such as shall be saued, are not the cause of their election: so neither is the vnbeleefe or other sinnes foreseene of them that shall bee damned, the cause of their reprobation: but that they are in Christ of meere mercie e∣lected, and these are iustly from the same mercie reiected, according to the purpose of Gods will, which as it is most free, so most iust, and the very rule of all equitie and iu∣stice.

CHAP. VII. A demonstration of election freely arising oft h•• meere good pleasure of God.

FOr the defence of this trueth and the larger confutation of the contrarie opinions, there be sundry arguments and testimonies of the Scriptures, and those most cleere and eui∣dent, from whence we will onely produce some.

* 1.10391. The cause is not later than the effect.

But workes and faith in vs, and the very will and desire to beleeue, and what good vse soeuer of freewill in vs, bee later than election. For all these things are temporall, whereas e∣lection is eternall, according to the sayings: He elected vs before the creation of the world.* 1.1040 Come ye blessed of my father, possesse the kingdome prepared for you, before the foundations of the world were laid. He hath called vs with an holy calling according to his purpose and grace, which is giuen vs in Christ Iesu before the world. [Obiection.] If they except, that our workes, not as done, but as to be done, and foreseene of God, are alike eter∣nall: [Answere.] we answere, that God foresaw no good worke or will in vs, which he decreed not to effect in vs, and which in pre∣destinating, he prepared not for vs, as it is said to the Ephes. 2. We are his worke created in Christ Iesu vnto good works, which God hath prepared, that we should walke in them. And chap. 1. of the same Epistle: He hath chosen vs before the foundations of the world, that wee should be holy, and without blame before him. From whence we vnderstand, seeing in that we are pre∣destinate of God to life, it commeth to passe, that wee doe good workes and beleeue: so euen the foreknowledge of fu∣ture faith in vs, and of those good things which we shall doe, is later then election, at the least in order.

[reason. The 2.] 2. To the same end it commeth, if we should argue thus: Good workes, likewise faith, and what vse soeuer of freewill to worke or to beleeue, or els to thinke of any goodnes, flow from the meere grace of God, as the effects of Gods electiō,

as at large after shall be shewed. Therefore neither as done, neither as to be done, and foreseene of God, can these things be considered, as the causes of election. For nothing can bee both the cause and effect, in respect of the same thing.* 1.1041 Workes (saith Augustine) do not beget grace, but are begotten of grace.* 1.1042 The fire warmeth not that it may be hot, but because it is hot. Neither doth the wheele therefore runne well, that it may bee round, but because it is round. So no man therefore worketh well, that he may receiue grace, but because he hath recei∣ued it.

3.* 1.1043 If our foreseene good workes were the cause of prede∣stination to eternall saluation, they should bee the cause also of our calling and iustification. The later is false. Therefore also the first.

The Maior is proued by the rule: That which is the cause of a cause, is also the cause of the thing caused (as they speake) that is, of the effect. But predestination is the cause of voca∣tion and iustification, as the Apostle saith:* 1.1044 Whom he predesti∣nated them he called: whom he called, them he iustified: whom he iustified them also he glorified.

The Minor also is most easily proued,* 1.1045 seeing the holie Ghost expressely testifieth that we are saued of God, and cal∣led with an holy calling, not according to our workes, but accor∣ding to his purpose and grace giuen vs in Christ Iesu before the world. Likewise Paul in his Epistles to the Romanes and Galathians most largely discourseth of iustification euery way freely bestowed. He requireth faith surely as the meane, whereby we applie righteousnes and saluation offered to vs in the Gospell: but not as of our selues, for it is the gift of God. And therfore if euen the foreknowledge of faith,* 1.1046 as from vs, be set downe to be the cause of election, it will follow, that neither iustification is euery way free. Otherwise it standeth firme, that we are iustified by faith, as by a meane, yet faith is not on the other side the cause of predestination. For as A∣quinas teacheth well,* 1.1047 if the effects of predestination bee com∣pared among themselues, there is no let, but one may bee the cause of another: that is, the precedent of the consequent. So

vocation by the word,* 1.1048 is the cause of faith, because faith is by hearing: faith is the cause of iustification: iustification of good workes, and of glorie in a heauenly life. Yet notwith∣standing the same effects of predestination considered, nei∣ther seuerally nor ioyntly, can bee the beginning of predesti∣nation, seeing the same thing cannot be the cause and the ef∣fect.

* 1.10494. In the whole worke of saluation this especially is regar∣ded, that all humane boasting bee excluded, that as it is writ∣ten: Let him that reioyceth, reioyce in the Lord. For who sepa∣rateth thee from other? What hast thou that thou hast not re∣ceiued? and if thou hast receiued, why dost thou boast as though thou hadst not receiued? Which saying S. Cyprian vsed to follow, saying: We must glorie in nothing, because nothing is ours.

But not all humane boasting should bee excluded, vnlesse election, which is the beginning and foundation of salua∣tion, should depend vpon the free goodwill and purpose of God, without respect of any one qualitie. As for example, if God should be said to offer like grace vnto all,* 1.1050 and to call al, and it should be beleeued to consist in the will of man to o∣bey his calling: then surely the obedient person seuereth himselfe from the disobedient, and the faithfull man from the vngodly, neither can it bee said vnto him, Why doest thou boast? who hath separated thee? what hast thou that thou hast not receiued? For a proud person may say against ano∣ther, my faith, my righteousnesse, the good vsing of my free∣will, or any other thing.

* 1.10515. Election should bee weake and very vncertaine, and therefore our saluation, if it should depend on the purpose of our will. For the vnstable will of man bendeth hither and thither, like a reede shaken with the winde. On the contrary, election standeth firme and vnmoueable in the good plea∣sure, purpose, and gratious will of God towards vs in Christ Iesu, as the Apostle at large sheweth, Rom. 8. saying: Ʋnto them that loue God, all things worke together for good, that is, to them that are called of his purpose. For whom he foreknew,

them he predestinated, to be made conformable to the image of his sonne. And whom he predestinated, them he also called, iu∣stified, and glorified. And anone: Who shall separate vs from the loue of Christ? shall oppression? or anguish? or persecution? or famine? or nakednes? or the sword? Yea in all these things we are more then conquerors, through him that loued vs. I am perswaded, that neither death, nor life, nor any other creature, is able to separate vs from the loue of God, which is in Christ Iesu. Therefore seeing we are men, let vs not leane vpon our infirmitie, but let vs commit our faith, hope, life and salua∣tion to the stronger, rather than to the weaker; to God, ra∣ther than our selues, professing (as the trueth is) that all things depend vpon his purpose.

6. Hitherto is to be referred euen the example of our Me∣diatour himselfe, and our head Iesu,* 1.1052 which Augustine cannot sufficiently commend.* 1.1053 1. He was conceaued of the holie Ghost, borne of the virgin Mary, by a singular conception and generation, and without all sinne. 2. His humane, that is, our nature in Christ was vnited with the Diuine in the vni∣tie of person: the word, as Augustine speaketh, singularly as∣suming it, and extolling it into the only sonne of God, so that he that assumed, and the thing he assumed, is one person in Trinitie. Which aduancing of mans nature is so great and so high, that he could not aduance it higher, as the deitie it selfe could not abase it selfe lower for our sakes, than in that it re∣ceiued the nature of man with his infirmitie vnto the very death of the crosse.

But all these things mans nature in Christ singularly re∣ceiued, that is, our nature through none of our merits, but of the onely grace of God. Therefore we also are predestinated vnto eternall life, not through our workes, but through the purpose and grace of God predestinating vs. For there is one and the same reason of the head and the members: but this is the difference, that he alone is predestinate to bee our head, we being many are predestinate to bee his members. And therefore in the head is the fountaine of grace, and from

thence according to the measure of euery one he spreadeth abroad himselfe throughout all his members.

* 1.10547. All this way whereby wee defend free predestination from the purpose of God, is greatly cōfirmed by the example of children: by which alone all the force of gainsayers, and of those that maintaine mans merits, of necessitie is ouer∣throwne. The argument is this. Our little children dying e∣uen in their infancie, haue the promise of the kingdome of heauen. Therefore they are predestinate vnto the kingdome, and that either of workes, or of grace: not of workes, because in so yong yeares workes haue no place, nor any foreknow∣ledge surely of workes. For the things that neither bee, nor shall be, cannot be said to be foreknowne, vnlesse it bee, that they shall not bee: Therefore of grace, and by consequence the predestination of others also is the like, as of the purpose of God, and not of workes.

* 1.1055The Pelagians held within these straites, knew not how, or on what side to escape. Yet afterward the Semipelagians deuising a hole to get out, by a new kinde of absurditie con∣tended, that infants were predestinate to life or to death for the merits they would doe if they had liued. This deuise not so craftie, as rash and foolish, Augustine diligently and very well confuteth, both elsewhere, and also lib. de bono per∣seuer. cap. 12. & 13. Among other things he opposeth the saying of the Apostle, Rom. 14. We shall all stand before the tribunal seate of Christ, that euery one may render an account, according to the things he hath done in his body, whether good or euill: that is, according to the things he hath done, in the time that he was in the bodie. For otherwise the soule alone doth many things, and not by the body, or any member of the body, pertaining neuerthelesse to punishment or reward. And he said, hath done, he added not, or els shall doe. Where∣vpon also Sap. 4. we reade of the iust man, that is by vntimely death withdrawne from the vncertaintie of temptations: He was taken away, least malice should change his vnderstanding. Thus the argument standeth sure, from the example of in∣fants,

that what we cannot denie in them touching the pre∣destination of grace, wee ought to confesse and maintaine it in men of ripe yeares also: for there is one and the same ma∣ner of the predestination of all men.

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

BVt let vs come to more manifest proofes.* 1.1056 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,* 1.1057 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.* 1.1058 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.* 1.1059 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?* 1.1060 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:* 1.1061 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,* 1.1062 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;* 1.1063 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:* 1.1064) 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,* 1.1065 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.

* 1.10661. 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.* 1.1067 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.* 1.1068 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,* 1.1069 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.* 1.1070 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,* 1.1071 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,* 1.1072 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:* 1.1073 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:* 1.1074 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:* 1.1075 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.

* 1.1076And 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,* 1.1077 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,* 1.1078 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.* 1.1079 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?* 1.1080 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.

CHAP. IX. Answeres to certaine exceptions.

THese things might suffice for this place for the defence of Gods free election, whereby out of mankinde freely, and according to his owne power, he chooseth some to eter∣nall life, and passeth by others without any respect, either of worthines or vnworthines of workes in the men themselues. But because a deceitfull minde, that flieth the trueth and yet cannot auoid it, seeketh many craftie shiftes, and wayes to escape, we must answere to certaine exceptions, before wee proceed to other proofes out of other places of the Scriptures.

Erasmus in his booke that hee made of freewill,* 1.1081 (against which Luther sharpely opposed himselfe) seeing the disputa∣tion of the Apostle concerning Iacob and Esau to stand a∣gainst him, excepted, that the Oracle of God Gensis 25. The elder shal seure the yonger, pertaineth not vnto the saluatiō of a man, but vnto a temporarie thing: and that God is able of his own free will to appoint, that a man should become a ser∣uant, and poore, will he, nill he, and yet be not reiected from eternall saluation. And with the same purpose hee wresteth that place of Malachie, that Paul alleaged, Iacob I haue loued, and Esau I haue hated: that the Prophet doeth not seeme to speake of that hatred, whereby a man is damned for euer, but of a temporary affliction only of Esau his posterity, that their countrey should be wasted, without hope of repairing. But hereto tende these exceptions, as though Paul vnfaithfully (which God forbid) cited the scriptures, or els produced those things for testimonies, that could make little to his pur∣pose. As Erasmus was not ashamed to referre to this place

that,* 1.1082 which Hieronyme elsewhere too proudly surely, and vn∣christianly, yea, prophanely writeth, that in Paul those things disagree, which are not repugnant in their places. Which thing if it be true, the Apostle abused the simplicity of the vn∣skilfull, as wicked Prophyrie reprocheth him.

[Answere.] But to the point. [ 1] First it is answered by granting that al∣beit propheticall testimonies should speake onely of corpo∣rall things which is not true:* 1.1083 yet that could nothing at all hurt Pauls purpose or ours. For the weight of the argument lyeth herein, that Iacob through the onely grace of the caller attained to that place, whither Esau did not attaine, neither came it to passe by the merites of the one or the other, that the one should be preferred before the other, and should bee deputed to Lordship or seruitude, to loue or hatred.

Here it maketh no great matter whether wee vnderstand the wordes of the oracle concerning spirituall Lordship and seruitude, or corporall. Which thing in like maner is of force touching loue and hatred. If we please to vnderstand the say∣ing concerning temporal Lordship and seruitude, as far forth as the Idumeans, who were to come of Esau, were in subie∣ction in the time of Dauid and Salomon: albeit that sense and meaning bee very slender, yet the argument will bee strong from the lesser after this sort:* 1.1084 If it came to passe not for the merites of the one or other: that the posteritie of Iacob had dominion ouer the posteritie of Esau, but because it so plea∣sed God: how much more ought wee esteeme the calling of some before others vnto true Lordship, and a heauenly king∣dome by the onely grace of the caller, and not by workes?

Secondly it is euidently prooued out of the very text, that the Prophet in that saying: The elder shall serue the yonger, speaketh not of temporall things onely. For thus stands the Oracle Gen. 25. Two people shal be diuided out of thy wombe, and one people shall ouercome the other, and the elder shall serue the yonger. Here manifestly two people are discerned: y^e one is receiued into the grace of God, although it be the yonger, that it may be Gods people, as it was prooued by the euent it selfe: the other is repelled from that grace. But to be taken

for the people of God, or not to bee taken, pertaineth not to temporall good or euill things onely, but to all things. For our God is not onely the God of temporall things, but of all things:* 1.1085 whereupon the Psalmographe praiseth that people to bee happy, to whom the Lord is God. And that is the mea∣ning of the prophecie, that the posteritie of Iacob, and not of Esau was chosen of the Lord, wherein his Church should be, and the true worship of God his worde, blessing, promise of Christ, his spirit, and eternall kingdome: which thing also the Scripture afterwardes more largely confirmeth, where it de∣scribeth how Iacob is blessed,* 1.1086 and that he receiueth both the promises and the kingdome: for hitherto tendeth Isaaks bles∣sing pronounced vpon Iacob, Gen 27. not that the holy Pa∣triarche would include the hope of his sonne in the worlde, which he himselfe contemning, waited for a better countrey, to wit, a heauenly: but that hee might testifie towardes him the fauour of God in all things, and might make him that prince, and head ouer a holy and an elect people.

All which things Paul briefly declareth, sending vs to Mo∣ses that handleth these things more fully: so that we may say, that the testimonies which Paul citeth, doe disagree more strongly in their places, than in Paul.

To the same end pertaineth the saying of Malachie, which Paul ioyning with the former, sufficiently testifieth that one meaning is to be sought for in both. He saith therefore: Iacob I haue loued, but Esau I haue hated. Wherein is signified,* 1.1087 that God of his free loue hath so seuered Iacob from Esau, that in his posteritie the Church should be conserued and continued: and that God also made knowne his loue towards the Israe∣lites, by giuing them that good land, and by the restoring of the people into the same out of the captiuitie of Babilon, when no such thing happened to Esaus posteritie. Let those things be compared with these, which Moses Deut. 7.6. incul∣cateth of the election and loue of Israel. And whereas we say that Iacobs seede was chosen to be the Church, the Idume∣ans and other nations reiected from that dignitie; it must be vnderstood for the time of the old Testament, and that in∣definitely

definitely as of the body of y^e people, & not of euery one that should come of Esaus posterity or of other nations.* 1.1088 Which thing while Huber obserueth not, hee faulteth here fouly in wresting certaine sayings of Beza, as though no man, but one carnally comming of Iacob, could be saued in olde time, or as yet may. What shamefull dealing is this? what plea∣sure of falsly accusing a man? Why doth he not faine the same thing in Paul?* 1.1089 For he saith, that the Gentiles were strangers from the couenants of promise, hauing no hope, and being with∣out God and Christ. But both these answeres already brought are Luthers confuting Erasmus, so that it is maruell that any Lutherans shuld be found, who rather than they would yeeld to the trueth, would seeke after Erasmus his shiftes & meanes to escape, and would not rest themselues in Luthers sounde answeres for the trueth. He surely, whom wee mentioned e∣uen now heates himselfe and laboureth, how he migh shewe that Iacobs dominion, loue, & blessing pertaine to corporall and temporall things, and not to spiritual and eternall, which thing by Luthers iudgement is not true.

* 1.1090The same person vrgeth this also, (to the intent wee may seeme not onely to match but to surpasse the industrie of E∣rasmus in seeking shiftes to escape,) that Iacob and Esau are not opposed as two singular persons, but that the posteritie of these twaine collectiue are noted. Neither that onely, but also by the name of Esau he comprehendeth all nations, and thus expoundeth:* 1.1091 I haue hated Esau, that is, the Gentiles, I haue loued Iacob, that is, the Iewes: that the sense may be, that free and iust will of God the Israelites in olde time were be∣loued and chosen to be the people of God, the Gentiles be∣ing ouerpassed and left out: as on the contrary, in the time of the new Testament the Gentiles were elected to this end and the Iewes reiected. Whereof hee laboureth to inferre, that Paul doeth not entreate of precise election or reprobation to life or death eternall.

[Answere.] I answere: Concerning the antecedent, we easily graunt, that vnder the name of Iacob and Esau, the posteritie of both is to be vnderstoode neither doe our writers dissemble it so

that there was no neede for the aduersarie almost in 50. pro∣positions to set himselfe on worke about this, that is not in question. But granting that, we deny the consequence. For this is the Apostles meaning, and hitherto he aymeth, that for all the vnbelief and abiection of the greater part of the Iewes, God doth not cast away his people, whom he foreknew, but saueth them according to the election of grace, as chap. 11. Rom. in plaine words that distinction is expressed.* 1.1092 So he considereth a double election of Israel: one generall and ex∣ternall, wherby the whole carnall Israel being separated from other people,* 1.1093 was consecrated to bee the peculiar people of God: of which election we reade Deut. 7. and elsewhere of∣ten. For he vouchsafed all the Israelites alike the same testi∣monies of his grace, to wit, his word and Sacraments. The o∣ther a speciall and secret election, included in the generall:* 1.1094 when God of his meere grace according to the hidden coun∣sell of his will chuseth for himselfe, and reserueth to saluation whom pleaseth him, out of the number of the children of Is∣rael, that was as the sand of the sea. These things are plaine by the order of Pauls discourse, and by the distinction set downe in the beginning, to wit, of the children of the flesh, and of the promise. For all (saith he) that be of our father Israel, are not Israelites, neither are all therefore sonnes, because they are the seede of Abraham, but in Isaac shall thy seede be called: that is, they that are the children of the flesh, are not the children of God: but they that are the sonnes of promise, are counted for the seede. He calleth them the children of the flesh,* 1.1095 that come of Abraham according to the succession of the flesh, who had already an excellent prerogatiue aboue other people & tribes for the grace of the couenant among that people.* 1.1096 But hee calleth them the children of promise, who were freely giuen to Abraham by promise and faith, in whom a farre more ex∣cellent dignitie and grace of God did raigne and florish. And such truly are of the Iewes and Gentiles: but now we speake peculiarly of the Iewes.

[Obiection.] But this spirituall election seemeth cannot bee proued by testimonies touching the generall election of Israel, and the

generall reiection of the Ismaelites, Idumeans, and other na∣tions.

[Answere. 1] Answere. It may truly, albeit not the same way, so that we may without any difference take the one for the other. But thus proceedeth the Apostles reason: Seeing by a free pro∣mise Isaac was preferred before Ismael, and Iacob before E∣sau, that from them a chosen issue of Abraham might flow, and Gods Church in the earth: and that Ismael & Esau might seuerally haue their nation also, but a stranger frō the Church: It is no marueile if God out of Israel chuse vnto himselfe at his pleasure such as he thought good to saue. [Answere. 2] Againe some answere, albeit the propheticall testimonies be properly to bee vnderstood of the posteritie of Iacob and Esau after the foresaid maner: yet it is not amisse, if in the very persons also of Iacob and Esau, as in the heads of this double posteritie, wee say, that an example of particular both election and also reprobation was set forth. Certainly Augustine a writer of an exquisite iudgement, and greatly busied in this matter, thinketh that Esau was reiected from the grace of saluation, whereunto Iacob was elected. His words are: Esau had not the mercie,* 1.1097 through which Iacob was made good, that he also by it might be good. And by and by: This mercie was with∣drawne from Esau, (saith he) that he should not so bee called, that he should bee inspired with faith in his calling, and belee∣uing might worke well. What? doth not the author to the He∣brewes very confidently seeme to censure Esau? But it is no∣thing materiall scrupulously to search out whether hee were saued or perished, seeing the trueth of predestination euen without this may be defended.

CHAP. X. Other proofes of free election.

THese things being thus set downe to auoide the subtile arguing of the aduersaries, let vs proceede to other te∣stimonies of the Scriptures, wherein is proued the free ele∣ction

of such as shall be saued according to the most free wil of the chuser.

Rom. 11. there is a most manifest place. The Apostle saith:* 1.1098 That God did not cast away his people, whom he foreknew: that is, predestinated: for difference sake from the carnall Israel, which also was the people of God by outward calling. For that absurditie seemed to follow, if the Iewes should bee cast away for vnbeleefe, that God seemed to renounce his owne people. Here Paul distinguisheth betweene the people of God called,* 1.1099 and elected (or as he himselfe calleth them) fore∣knowne: meaning the knowledge which is ioyned with ap∣probation, according to which they are called foreknowne, whom God receiueth, & whom he hath separated as his own to be saued from other multitudes of men. Otherwise if the phrase should bee meant of bare knowledge, that restraint were in vaine, seeing euen such as shall be damned cannot a∣uoide the knowledge of God. And that hee might shew whom he calleth foreknowne, he added, by the example of the times of Elias, that among the vnbeleeuing and obstinate people there was a reseruation made according to election. And by and by hee saith: Israel obtained not that which hee sought for: but the election obtained it, and the rest were har∣dened. Therefore in this election and in that reseruation, which is made by the election of grace, hee would haue a people to be meant, whom therfore God had not cast away, because he foreknew them,* 1.1100 as Augustine at large expoun∣deth. But what saith he further of that election? what cause thereof doth he assigne, beside the meere grace of the chuser? For he saith: So at this time also there is a reseruation made according to the electiō of grace, that is, free election, after the Hebrew phrase. And if it be of grace, it is not now of workes: els grace is no grace: if of works, it is not now of grace, els worke were no worke. Nothing could bee spoken more roundly to exclude all respect of workes in men.

There followeth now a notable place to the Ephe. 1. Bles∣sed be God the father of our Lord Iesu Christ,* 1.1101 who hath blessed vs with euery blessing in the heauens in Christ, as he chose vs

in him before the foundations of the world were laid, that wee should be holy and without fault before him through loue. Who hath predestinated vs to be adopted for sonnes through Christ Iesu in himselfe, according to the good pleasure of his will to the praise of his glorious grace, whereby he hath freely accep∣ted vs in that his beloued.

[ 1] First of all it is manifest, that nothing can be set downe as the cause of predestination, that is, the effect of predestina∣tion, no not surely as it is in the foreknowledge of God. But Paul witnesseth, that whatsoeuer will or good worke is in man, is the effect of predestination. For hee chose vs not, be∣cause either we were, or would in time to come be holie, but that we should be holy and without spot before him. There∣fore no good thing in man, although it should bee meant as it is in the foreknowledge of God, can be the cause of pre∣destination, or election to life eternall.

[ 2] Beside this argument, which is the principall out of this place, there be others also. Let the second argument then be from thence, that the Apostle testifieth that we are elected in Christ. They that are chosen in Christ, are chosen doubtles not of their works, or for any respect of their worthines pro∣perly. For so they should be said to be elected in themselues, and not in Christ.

[ 3] Thirdly, we are elected being not as yet borne, yea before the creation of y^e world, whē we had done neither any good nor euill. Neither can that shift haue any place, touching the foreseeing of some good in vs, because, as I also aboue mentioned, and the precedent words of the Apostle did con∣firme; no good could be foreseene in vs, but what was pre∣pared of God by the grace of predestination.

[ 4] Fourthly, the last end of our election is the acknowledging, and setting forth of the glorious grace of God, by which he doth freely make vs acceptable vnto himselfe in that his be∣loued. But this end God could not obtaine, vnlesse election were euery way free. For wittily and truly saith Augustine: It is not grace any way,* 1.1102 if it bee not freely bestowed euerie way.

Fiftly, Paul expressely assigneth the cause of our predesti∣nation, when he saith: He hath predestinated vs according to his good pleasure: he doth not say, according to y^e purpose of our will, as though God did respect our future good works, or the consent of our will vnto his offered grace, or else the good vse of our freewill, or such like thing in ourselues. The Greeke words are very significant,* 1.1103 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore to such as aske the question, why hath God chosen these men, and not those, the answere is most true and good: because it so pleased him. As Christ alleadgeth no o∣ther cause of the Gospell hid from the wise, and reuealed to babes, but the good pleasure of the father. And surely if we diligently consider in the Scriptures, what things are taught of the cause of predestination, we shall see them come for the most part to these heads: namely, To the good pleasure and will of God, which two words are ioyned together, Eph. 1. To his purpose, that is, according to election, Ro. 9. To his power al∣so, as the Apostle saith, Hath not the potter power? Lastly, vn∣to the mercie and loue of God: when he saith, It is not in him that willeth, nor in him that runneth, but in God shewing mer∣cie. And, Iacob I haue loued, but Esau I haue hated. But con∣cerning workes done, or to bee done, the Scripture speaketh not a word in this matter, but alwaies to exclude them, as from vocation and iustification, so also from election.

Furthermore, hitherto tendeth that which the Lord saith,* 1.1104 Ioh. 15. Ye haue not chosen me, but I haue chosen you. And we had chosen him, if according to our faith, or good will, ele∣ction had bin. If we should be chosen of God, saith Augustine,* 1.1105 because he foresaw that we would beleeue, and not that he him∣selfe would make vs faithfull, doubtles we our selues should first chuse him by beleeuing in him, that wee might deserue to bee chosen of him. He taketh away this altogether, who saith: Ye haue not chosen me, but I you.

CHAP. XI. Of the cause of reprobation.

IT sufficiently then appeareth by so many proofes alleaged, that God elected his Saints in Christ vnto eternall life, not for any workes, or through foreseeing of their faith: but ac∣cording to the purpose of his own will, of meere grace, which doth not finde,* 1.1106 but make them to be elected, as the ancient say∣ing is. And albeit wee seeme with the same labour not ob∣scurely to haue touched, what must bee held concerning the cause of reprobation: yet to make the matter more cleere, wee thinke good seuerally to declare,* 1.1107 that the cause of repro∣bation consisteth not in the future vnbeleefe of the repro∣bates, or other sinnes, which God foresaw, but in the will of God himselfe, chusing whom he pleaseth, and reprobating whom hee pleaseth, by his will, which is surely remote from our senses, yet most right, and to bee adored rather than cu∣riously searched into.

* 1.1108For if sinnes were the cause of reprobation, wee had all been reprobates: seeing all of vs are vnder sinne, the children of wrath and eternall death, that such election should adopt, as abdication doth refuse. And albeit the grace of the Me∣diatour bee offered vs in the Gospell, yet it is Gods gift, that we begin to haue faith, and doe hold it vnto the end. For what hast thou that thou hast not receiued?* 1.1109 Why then is this mer∣cie withdrawne from the reprobates,* 1.1110 that faith is not inspired into them? Is it, because they will not? No. For so on the contrary the elect should therefore beleeue, because they are willing: and so God should not giue them faith but they by being willing should bestow it on themselues, and should haue some thing that they had not receiued.

* 1.1111Further, if wee should consider reprobation to slow from vnbeleefe, or from malice foreseene, it wil necessarily follow, that election dependeth on faith or workes foreseene. This reason is Augustines, but that he speaketh particularly of Ia∣cob

and Esau: If (saith he) we graunt,* 1.1112 that Esau was not ha∣ted but for the desert of vnrighteousnes, it followeth that Iacob was loued for the merit of righteousnes. Againe, If because God foresaw the future euill workes of Esau, therefore he pre∣destinated him to serue his yonger brother: euen God prede∣stinated Iacob therefore, that his elder brother should serue him, because he foresaw his future good workes.

Paul doth alike speake of both:* 1.1113 While the children were yet vnborne, when they had done neither good nor euill, that the purpose of God might stand sure according to election, not of workes but of the caller it was said: The elder shall serue the yonger. These words Augustine weighing, expressely wri∣teth in the foresaid place: that Esau was reiected for no de∣sert because both he was vnborne, and also had done nothing, no not in the foreknowledge of his future euill will: because so Iacob also had been approued by the foreknowledge of his fu∣ture good will, and in vaine it should bee said, Not of workes. The same things he writeth ad Laur. cap. 98.

The obiection that the Apostle moueth:* 1.1114 Is there there∣fore vnrighteousnes with God? and the answere to that obie∣ction, and also the parable of the potter, of his owne power and will making vessels to honour, and vessels to dishonour, fully confirme our opinion: that as wee can assigne no o∣ther reason of the election of the one, so of the reiection of the other, but because it so pleaseth God, for the manifesta∣tion of his mercie or iudgement.

Hereunto may be added the case of innumerable children without the Church, who are preuented with death,* 1.1115 before they haue the iudgement of reason, and cannot bee iustly re∣proued for the neglect of helping grace. If such as dissent from vs be asked concerning these, whether they thinke that none of them doe perish, they dare not I suppose denie: If they perish, they are reckoned among those whom God hath reiected: yet he could foresee in them no contempt of grace, seeing they should not haue it, yea he foreknew rather that they should not contemne grace.

Neither doth that deuice any thing helpe them, that God

saw what they would doe if they had recouered. For God in punishing and pardoning respecteth not what any man would doe, but what good or euill he hath done in his body. Thus it is manifest, that the reprobation of the vngodly, no lesse than the election of the Saints dependeth vpon the on∣ly will of God, and not vpon the foreseene good or euill wils of men.

Neither is it materiall, that some persons defame this do∣ctrine by this or that name, and endeuour to make it odious. It is the doctrine of the Scriptures, and defended by Augu∣stine constantly as we see,* 1.1116 according to the Scriptures. As al∣so by Hilarie, Prosper, Primasius, and others, who long agoe well perceiued the naughtines of the Pelagian spirit. Pros∣pers words out of his epistle to Augustine of the remnants of Pelagian heresie, are: That according to Gods purpose before the world, there was made a difference betweene them that were to bee elected, and reiected, and that some were created vessels of honor, and others vessels of dishonor, according to the good pleasure of the creator. And againe he saith: that God according to the purpose and counsell of his owne will, in his secret iudgement, but yet in a manifest worke, made one vessell to honour, another to dishonour: whereas no man is iustified but by grace, and no man is borne but in sinne. And this (saith he) they of necessitie graunt that confesse that all good merits are preuented by grace, and by it haue this free gift, that they might be.

* 1.1117Neither is the doctrine any other of the Master of Senten∣ces, as they call him: for he saith, He chose whom it pleased him, of his free mercie, not because they would be faithfull, but that they might be faithfull. So also he reprobated whom he would, not for future merits, which he foresaw, yet in most vpright trueth, and beyond our vnderstanding. The same o∣pinion Thomas Aquinas, and other Schoolemen of no ob∣scure account doe follow, and doe confirme it with strong reasons.

Looke also Luthers iudgement in his booke of seruile will, where, vpon the place of Malachie hee boldlie writeth these

wordes: Eternall and vnchangeable is the loue of God,* 1.1118 eternall is the hatred of God towards men, before the world was made, not onely before the merite and worke of frewill. And he mani∣festly reiecteth it as a fained thing, that God should bee said to hate them while they were yet vnborne because hee foreknewe, that they would commit things worthy of hatred.* 1.1119 Neither is this anie hindrance, saith he, because we reade that the Iews for the merits of their vnbeliefe were cut off from the oliue tree, and that the Gentiles were graffed in by faith. We knowe that men by faith are ingraffed, and by infidelity cut off, and that they are to be exhorted to beleene leaest they be cut off.* 1.1120 But we dispute not what followeth beleeuers or vnbeleeuers, but by what merite, by what helpe doe men attaine to faith, whereby they are ingraffed, or to vnbelief whereby they are cut off. This merite Paul describing vnto vs teacheth, that by no worke of ours, but by the onely loue & hatred of God it commeth to passe. All these words are Luthers.

The same man afterward vpon the similitude of the potter and claie, answering the cauill, that this potter (as Erasmus in his Diatribe did interperet) maketh a vessell, to dishonour through precedent merits, as he reiected the Iewes for vnbe∣liefe, and receiued the Gentils for their faith: If God (saith he,) do thus, why murmure they, and find themselues grieued? why saie they, wherefore doth he complaine? who shall resist his will?* 1.1121 what neede had Paul to represse them? further, where is the power that the potter hath to do what he will, if being subiect to merites and lawes, he is not suffered to doe what he will? for the respect of merites fighteth with the power and libertie to doe what he will, &c.

Therefore what vnreasonable dealing is it? and what enuie against the truth, to cast in our teeth Caluinisme, because we auouch, that neither the righteousnes nor maliciousnes of men, but the secret will of God is the cause why grace pluck∣eth some out of the common destruction, whereunto we are all subiect by nature, and doth not plucke others? If this be Caluinisme, what shall be done to Luther, to saie nothing of the auncient writers?

Yet it is to be obserued, that we doe not maintaine, as our aduersaries spitefully doe imagine of vs:* 1.1122 That no man is con∣demned for sinnes or vnbeliefe as the foregoing cause. We teach the contrary, and our men with one consent haue al∣waies taught, that God taketh punishment of none, and no man shalbe damned of him, but for sin. For punishment hath no place but in respect of sin.

Moreouer this is also true: That as God damneth not anie but sinners, and such as deserue damnation for sins, so also he hath not decreed to damne anie but for sin. For whatsoeuer God doth in his time, also he determined frō euerlasting to do after the very same way, as it is done. Therefore because he damneth the reprobates, and wil damne them for sins, doubt∣les he also decreed from euerlasting to damne them for sins. And from hence againe the deprauing of our doctrine by the aduersaries appeareth, when they faine that wee teach, that God without respect of sin,* 1.1123 of his sole and absolute will, hath ap∣pointed some men to damnation. Yea Gods decree is of the condemnation of sinners onely, and that for sins.

But seeing wee bee all sinners, and worthy of damnation, why God hath predestinated these men to bestowe vpon them freely glory, and hath predestinated others to bee puni∣shed in his iust iudgement for sins, hereof wee haue no cause to alleage, beside the alone, and that free and iust wil of God. Th•• very thing is meant by the distinction that some make,* 1.1124 betweene the decree of predestination, whereof there is no cause but the will of God, and the execution of the decree, the cause whereof be the sins of such as shal be damned. From the meaning of which distinction, that which Thomas writeth, doth not disagree:* 1.1125 That the prescience of sinnes may be called some reason of reprobation in respect of the punishment, which is prepared for the reprobates, to wit in as much as God purpo∣seth to punish the wicked for sins, which they haue of th••selues and not of God.* 1.1126 And according to Richard, (as Eckius repor∣teth.) The merites of men are the reason of reprobation, in* 1.1127 re∣spect of that which is notorious, which is temporall bardening, and future damnation: but (saith he) there is no reason, to wit,

in man, of the preordination vnto that damnation.

Caluin respecting the same thing,* 1.1128 graunteth that the next cause of reprobation is, that wee are all accursed in Adam, by natiue corruption, which is dispersed throughout all mankind, which is sufficient vnto damnation. As Esau (saith hee,) was worthily reiected, because naturally hee was the child of wrath: yet Paul auoucheth that without respect of anie fault or vice, his condition was worse than his brothers, that we may learne to rest in the naked and simple good pleasure of God. What neede many wordes? whom God hath reprobated, therefore he hath reprobated because he would. But he hath reprobated, that is, foreordained to inflict iust punishment for sinne. As Augu∣stine also is rightly vnderstood when he saith,* 1.1129 that God maketh some vessels of wrath according to merite, (for naturally we are all the children of wrath) & others vessels of mercie according to grace.

CHAP. XII. A confutation of certaine obiections against the expoun∣ded doctrine of the cause of Election and Reprobation.

BVt the greatnes of the question which wee handle, trou∣bleth the senses of men that too proudly reason of the wil of God: whereby it commeth to passe, that many obiect ma∣nie things against this height of the diuine mercy and iudge∣ment, whereby, when there is no diuersity nor difference of merites among men themselues, one is predestinated, that he might be seuered and chosen out of the masse of perdition, and be made a vessell for honor, and another is reprobated, to be a vessell for dishonor.

First the very name of Election seemeth to be against it. For [Obiection. 1] Election specially is made in respect of some qualitie, whereby one excelleth or seemeth to excell another. So wee are went in chusing to prefere faire things before ill fauoured, sit things before vnfit, and more profitable things before such as bee lesse

profitable. Therefore it seemeth that we must say, that God also respected something in the elect, for which cause hee preferred them before others. * 1.1130 [Answere.] Answere: The thoughts of God are not as the thoughts of men, neither his waies as our waies, saith the Lord. Wee men are wont to chuse after the aforesaid maner:* 1.1131 but election and loue are farre otherwise in God than in men. For the will of man is moued to loue by beholding of some good in the thing loued & in respect of some good (as it is said) true, or els in appearance, it prefereth y^e thing it chuseth before another, and counteth it deare. But the will of God is the cause of al goodnes in the creature: and therefore God lo∣ueth man not for any good thing that he can chuse in him,* 1.1132 but rather because he loueth him, therfore in chusing he preferreth him before others: to wit, by willing that good to him, which hee willeth not to another. For to loue is to will good to a man.

[Obiection. 2] Secondly the Apostle saith, 2. Timothie 2. In a great house there be not onely vessels of gold and siluer, but also of wood and earth: and some surely to honour, others to dishonour. If there∣fore a man shall purge himselfe from these things hee hall bee a vessell for honour, sanctified and fit for the Lords vse &c. Therefore that we may bee vessels for honour or dishonor, e∣lect or reprobates, it dependeth on our selues,

[Answere.] But doubtles, they that abuse this place, must needes first with Sophysters and the enemies of grace also maintaine, that the clensing of a man consisteth in the strength of free will. For as long as it is the benefite of grace, it abideth to be the effect of election, (whereby vessels for honour are made) and by no meanes can be the cause of it. Further the conse∣quence is denied, because in that place he handleth not the cause of predestination, as Ro. 9. but onely a marke is taught, whereby we may know the elect and the Saints: which is a sincere and constant confession of Gods name,* 1.1133 and a studie of righteousnes: For the Apostle preuenteth the offence that might arise of the Apostacy of Hymeneus, and Philetus, men of great worth as they had been estemed, and sheweth to the comfort of the faithfull, that the elect cannot perish, but that they bee knowne to God, and not to vs, vnlesse it be by

the effects, and by that that followeth, (as wee speake) accor∣ding to the rule; Let euery one that calleth vpon the name of the Lord depart from iniquitie. Therefore it is our part to per∣seuer in a true confession, to imbrace righteousnes, and not to ioyne with the teachers of errors, and other wicked men, that we may be, that is, in very deede may testifie, that wee are the vessels of honour.

We are commanded, 2. Peter 1.* 1.1134 to make our calling and election sure to wit, by good workes, as some Greeke and La∣tine copies haue it added, and the sense of it selfe requireth it. The argument will be such as this is:

• That is the cause of election, whereby it is made strong and sure.
• But election is made sure by good workes.
• Therefore good workes are the cause of Election.

[Answere.] It is answered, in respect of God, election is firme in it selfe, or in the purpose of God the chuser:* 1.1135 because as the Apostle witnesseth, the foundation of God standeth sure, and his purpose according to electiō abideth not of works, but of the caller. But in respect of vs, election is made sure by good works, as by the effects. For, because we be elected, that we may be holy and blamelesse, not without cause is holinesse of life accounted the triall and declaration of election.

And this is the meaning of Peters wordes. From whence an answere is apparant vnto the first proposition of the argu∣ment by a distinction: By what thing election is made sure, to wit, in respect of God, that thing is the cause of election. But by our good workes election is made sure not in respect of God but of vs, as by the effect and the signe, as it is sayd. So faith, so iustificatiō, so the inheritance of eternal life are made sure vnto vs, by the ready and vnfained study of good works. Neither yet are good workes therefore the cause of faith, and iustification, but the effects of them, and a signe of eternal life freely to be giuen by and for Christ. And generally, whatso∣euer confirmeth another thing, ought not foorthwith to bee counted the cause of it.

[obie∣on. The 4.] We are expresly said, to bee elected according to the fore∣knowledge

of God the father. 1. Peter 1. [Answere.] Well: but not accor∣ding to the foreknowledge of our faith, or of workes, or of a∣ny thing inherent in vs. But God who knoweth all things from euerlasting,* 1.1136 when as yet wee were not, chose vs accor∣ding to his foreknowledge, whereby hee knoweth all his fu∣ture workes, and hath disposed them from eternitie.

[ob∣iection. The fift] We are elected in Christ, saith the Apostle, Eph. 1. Therfore we are not elected by any absolute decree, or mercie of God, but limited and described in Christ. [Answere.] I answere, there is de∣ceite in the worde absolute.* 1.1137 The decree and mercie of God, according to which hee chuseth some out of mankind that shal certainely be deliuered, may be called absolute, as touch∣ing the cause, as farre foorth as nothing inherent in the elect themselues, can be the cause of either the decree or mercie: (a∣gainst which the opinion of the Pelagians and Semipelagi∣ans, did set the foreseeing of workes, or of faith also, or vnbe∣liefe:) but in the respect of the meanes, whereby he appoin∣ted to saue the elect in mercie, that mercie is wholly limited in Christ the Mediator, by whom God decreed to saue, who∣soeuer are saued.* 1.1138 Therefore the meaning is: He hath chosen vs in Christ, not as being in him, or would be afterward as of ourselues, but that we might be in him, and by him might be saued. And so Paul himselfe expoundeth: He hath predesti∣nated vs, that he might adopt vs for sonnes thorow Christ Iesu, and that according to the good pleasure of his will. And this very thing is also in force concerning reprobation: that God neither destroyeth nor hath purposed to destroy the repro∣bates by absolute iustice, to wit, without their desart: but whom he destroyeth, he destroyeth, and hath purposed from euerlasting to destroy for sinnes.

* 1.1139That which is the cause of iustification, the same is of Ele∣ction: and that which is the cause of damnation, is of reprobati∣on: But the cause of iustification is faith concurring with the mercie of God and apprehending it: and the cause of damnati∣on is vnbeliefe despising the grace of God offered in Christ, and other sinnes, Therefore &c. [Answere.] I answere: there is a fault in the Maior. They that be iustified be elected surely, so that wee

may in iudging by that which is later, determine, that doubtlesse they are elected, who by faith lay hold vpon the mercie promised for Christes sake, and doe not cast away that confidence vnto the end. But it neither ought nor can be granted that the next cause of iustification and election is one and the same (such as faith is in the matter of iustificati∣on.) For iustification is the effect of election, as euen saith it selfe, whereby wee are iustified, according to the saying: Whom he hath predestinated, them hee hath called,* 1.1140 whom hee hath called, them also hee iustified. Againe, As many as were foreordained to eternall life, beleeued. And now it is manifest, that the cause of the cause, that is, election, is also the cause of the effect, or the thing caused, (as they doe say,) to wit, of iusti∣fication, but not contrariwise: because one & the same thing should be the cause of it selfe. Wherefore the very effects of election may be so ordered, that one is the cause of another, as faith of iustification, iustification of glorification: but no effect of election can be considered as the cause thereof; and by consequent faith, seeing it is the effect of election, cannot be thought to be the cause of it as well as of iustification.* 1.1141 The same wee may iudge of vnbeliefe and other sinnes which al∣beit properly they are not to be called the effects of reproba∣tion, yet the effect thereof is Gods forsaking, after which vn∣beliefe and other sinnes doe follow.

This whole answere is confirmed by those things, which before in the 11. chapter are recited out of Luther concer∣ning the Iewes, that were through vnbeliefe cut from the O∣liue tree, and the Gentiles grafted in the same by faith.

The seuenth obiection is like vnto this. We must iudge of Predestinatiō neither by reason, nor by the law, but by the Gos∣pel: But the Gospel witnesseth that the beleeuers are receiued in to grace, & saued, and thereby are elect: & on the contrary, that vnbeleeuers and such as continue in sinnes are damned, and thereby reprobates. Election therefore and reprobation depend on faith or vnbeliefe of men. [Answere.] But there is more in the conclu∣sion. For the Minor affirmeth nothing of the cause of pre∣destination, but sheweth only this, that by the marke of faith

or finall vnbeliefe, the elect or reprobates are discerned. Whereupon this only followeth, that we must iudge also ac∣cording to this testimonie of the Gospel, who bee elected, who reiected. In the meane while the Gospel doeth not de∣nie, but manifestly affirmeth, that faith, obedience, perseue∣rance, are the free giftes of God, and are giuen, or not giuen of him, to whom it pleaseth God according to his good plea∣sure: Mat. 11. vers. 25 and 13.11. Iohn 6. vers. 44.45. and 65. and 10 vers. 26. Ephe. 1.8.15. and the rest. 2. Tim. 1.9. Heb. 8.10. Ier. 31. &c. Hence in iudging according to the Gospel,

A Syllogisme prouing by the Gospel, that God hath decreed to saue some and forsake others, onely of his good pleasure and will.

• we shall gather (as the Gospell teacheth a) man to bee saued or not saued: so God hath appointed from euerlasting to saue or not to saue him.
• But the Gospel not onely teacheth that a man is saued by faith, and doeth perish through vnbe∣liefe, but also teacheth that euen faith and other benefites, by which as by meanes man commeth to saluation, are giuen to some and not giuen to others of God, euen as pleaseth him.
• Therefore euen faith and such kinde of benefites vnto saluation, God hath decreed from euerlasting to giue to some men, and not to giue to others, euen as it pleased him.

CHAP. XIII. A wicked eye without cause suspecteth God of vniustice.

[Obiection.] THat obiection now followeth, which arising from the rashnes, (that I may not say, the impietie) of humaine reason, greatly troubleth the mindes of the simple. And that is, that the wicked eye of mans wit suspecteth God of ini∣quitie, if without any merites of good or euill men, he chuse one,* 1.1142 and refuse another of his meere will, for it seemeth vn∣iust in distributions, if wee distribute vnequally to them that be equall. But men, if we set aside the difference of merits, are equall. Therefore if without difference of merites, God doth vnequally distribute, chusing one, and refusing another, it seemeth that there is vnrighteousnes with him. Further how

shall we defende the righteousnes of God, if of his meere will he hath predestinated so many thousands of men, not moued with any merite or worke of theirs, vnto eternall torments. This seemeth vniust, cruell, and intollerable to iudge of God, and herewith so many and great men in so many ages haue been offended, and who would not be offended, saith Luther,* 1.1143 when he had largely answered this very obiection. Concer∣ning inequalitie, already before I haue answered, that it ap∣pertaineth to iustice, in those things that be distributed of du∣ty, that vnequall things be not distributed to them that be e∣quall: but not in those things, which a man of his owne ac∣cord and of fauour distributeth without any iniurie of ano∣ther. As that householder reproued them that murmured: Friend, I doe thee no wrong, take that thine is, and goe thy way. I will giue to this last, as vnto thee. May I not doe what I will with mine owne? Is thine eye euill because I am good? Let them therefore learne to restraine that wicked eye, who mur∣mur against God as vniust, and an acceptor of persons.

[Obiection.] But say they, it is an vniust thing, that in one and the same euill cause one man is deliuered, and another punished, be∣cause it is a iust thing that both be punished. [Answere.] Yea both are iust, whether the creditor require his debte, or forgiue his debter, so it be without defrauding any man: but it is vniust onely, to require that which is not due.* 1.1144 Therefore Let vs (as Augustine godly aduiseth vs) giue thankes to our Sauiour, see∣ing that we see not that rendred vnto vs, that we knowe, in the damnation of thē that are like vs, to haue bin also due vnto vs. Neither let vs be vnthankefull,* 1.1145 that our mercifull God (ac∣cording to his good pleasure, to the praise of his glorious grace) hath freed so many from so deserued destruction, that if hee should deliuer none from thence yet he should not be vniust.

[Answer to the second reason.] Further, as for the multitude of such as perish, I answere, that neither in respect of them is there any vnrighteousnes in God. For on whom there is no mercie shewed,* 1.1146 them God iudg∣eth, he dealeth not vniustly with them. And as vndeserued grace is giuen to such as are freed: so no other but due punish∣ment is rendred to them that are damned, that neither they

can boast themselues to bee worthie, nor these complaine that they are vnworthie.* 1.1147 For because the whole lumpe is worthily condemned, iustice rendereth due dishonour, and grace bestow∣eth due honour, not through the prerogatiue of desert, nor by necessitie of destinie, nor by rash fortune, but through the depth of the riches of the wisedome and knowledge of God.* 1.1148 If there∣fore Gods goodnes bee vnderstood in forgiuing debt, and his e∣quitie in requiring it, there is no way iniquitie found in God. He commendeth mercie that is set free, and he that is punished blameth not iudgement.

* 1.1149I will say somewhat more with Augustine. If mankinde, that at the first was created of nothing, should be borne without the due originall of death and sinne, & yet the omnipotent crea∣tor would for euer condemne some of them to destruction: who could say to the Almightie Creator, why hast thou done thus? For he that freely gaue them their being, when they were not, had power to appoint to what end they should be. Neither could the rest say, why should Gods will vary, all mens merits being a∣like? because the potter hath power of the clay. But now seeing iust punishment is rendered to such as shall be damned, and vn∣deserued grace is bestowed vpon such as bee saued; what man forgetting mans condition, may discusse the secrets of Gods minde?

[Obiection.] But some man will say: Why will he in the same matter punish me rather then him, or free him rather than me? [Answere.] I answere, that it is in Gods will, and not in ours, as it is not in their will that bee debters, but in his to whom a debt is due, that he either requireth,* 1.1150 or forgiueth the debt. Hereupon Augustine: In Adam we all die, and we are one lumpe of sin, owing punishment to the diuine and high iustice, which whe∣ther it bee exacted or pardoned, there is no vnrighteousnesse. And it is an arrogant part in debters to iudge, of whom it is to be required, and to whom it is to bee remitted. It belongeth to God to require it of whom it pleaseth him, and to forgiue it to whom it pleaseth him, who doth not require that which is not due, neither forgiueth that which is none of his. The same wri∣ter elsewhere:* 1.1151 Why God doth thus to one man, and otherwise

to another, his waies are vnsearchable, and his iudgements past finding out: the great depth whereof we ought rather to reuerence, than curiously to search out, that wee may escape a dangerous downfall.

Therefore repressing the impudencie of this question, let vs say with the Apostle:* 1.1152 O the depth of the wisedome and knowledge of God, how vnsearchable are his iudgements,* 1.1153 and his waies past finding out? Also: O man, who art thou that rea∣sonest with God? Doth the pot say to the potter, why hast thou made me thus? Hath not the potter power ouer the clay? Nei∣ther let it grieue vs thus to stop the mouthes of exclaimers. For if they be not ashamed to gainsay not vs, but Paul; why should it irke vs to tell them this againe and againe, that the Apostle hath said?* 1.1154 Augustine notably following the Apostle saith: Thou man, expectest from me an answere, and I am a man. Therefore let vs both heare him that saith: O man who art thou? Better is faithfull ignorance, than vndiscreet know∣ledge. Seeke for deserts, thou shalt finde nothing but punish∣ment. O height. Peter denieth the theefe beleeueth.* 1.1155 O the depth. Seekest thou a reason? I will bee abashed at the depth. Reason thou, I will marueile. Dispute thou, I will beleeue. I see the depth, I cannot reach to the bottome. Paul rested because he found a thing to marueile at. He calleth them iudgements vnsearchable and art thou come to seeke them out? Againe,* 1.1156 I confesse the counsell of God as a man, I cannot declare it. For with the Apostle Paul I know how to be astonied: O the depth of his wisedome and knowledge. To vs belong consideration ad∣miration trembling & exclamation, because we cannot pearce into them: but vnto him what? glory for euer and euer, whe∣ther it be concerning the vessels for honour, or vessels for disho∣nour.

And in this place wee must bee admonished, that in the things that haue been spoken,* 1.1157 there is great reason rendered against certaine foolish men (whom the forenamed author often nippeth) who thinke, that the Apostle failed in his an∣swere, and through want of rendering a reason repressed the boldnes of the gainsaier. For we are called backe to the con∣sideration

of our capacitie, in briefe words surely, but such as bring great weight by aggrauating of names, when he saith: O man, who art thou that reasonest with God? man is opposed to God, and the clay to the potter. Likewise in that with trembling he crieth out: O the depth, how vnsearchable are the iudgements of God, hee sufficiently declareth, that these workes of God may be secret, but cannot be vniust: because they bee his iudgements, who is iust, and iudgeth the world, and whose wil is so the chiefest rule of iustice,* 1.1158 that what thing soeuer he willeth, and doth, must therefore bee counted iust, because he doth it. For it is not lawfull to dispute of the di∣uine iustice according to mans iustice, or rather mans pride, that hath the name of iustice.* 1.1159 For as Luther notably pro∣ueth: If Gods iustice were such, as could bee iudged to bee iust by mans capacitie, it were not diuine, and it should nothing differ from mans iustice. Further, seeing God is wholly incom∣prehensible, and inaccessable by mans reason, (for what is man compared to God? what is our power, knowledge, substance, and all that we haue to God?) it is meete, yea necessarie, that his iustice also be incomprehensible.

* 1.1160Wherefore Augustine not without cause saith: Who is so mad, or rather, who is such a blasphemer to say that wee must dispute of the iustice of God by the rule of mans iustice? which doubtles is an enemie to Gods iustice,* 1.1161 and is vniust. It is mani∣fest, that euery thing that is howsoeuer iust, floweth from him who is most iust. Who then shall he bee, that hangeth the wise∣dome of God (that abideth vnchangeable, createth gouerneth, and preserueth all things that bee) vpon the pleasure of mans wisedome? We must not therefore reason as vaine man thin∣keth best, of that maiestie of the diuine wisedome. God must be adored,* 1.1162 and not iudged, saith Tertullian, sharply reprouing the controllers of the Deitie: saying, Thus God ought not to be vsed, and so rather he ought to be. But the foolish things of God are wiser than men. And then especially is he great, when to man he is small: and most iust, when to man he is vniust, saith he.

But say they, all these things are true, and sufficient to de∣fend

the iustice of Gods election and reprobation,* 1.1163 if we con∣sider how God dealeth with vs by presupposing the fall of mankinde. For whereas wee were all inthralled to eternall damnation, he can bee charged with no vniustice for deliue∣ring some from thence mercifully, and punishing others iust∣ly, as pleaseth him, because he may haue mercie on whom he will, and at his pleasure punish whom he will.* 1.1164 But without the wil of God we had not fallen into that corruption, wher∣into Adam caried all his posteritie headlong with himselfe. Why then is hee yet angrie? why doth he lay to mens fault, and punish in them those things, that he hath necessarily im∣posed vpon them by his owne ordinance? For who may re∣sist his will? Thus flesh concludeth, to excuse itselfe, and to lay the fault in God. And it is no marueile, for when Adam was corrupted, after whose image wee are borne, he did the same thing in Paradise. But faith and the spirit iudge farre o∣therwise.

1. We may here retort againe that of the Apostle: O man,* 1.1165 who art thou that reasonest with God? Doth the pot say to the potter, why hast thou made me thus?

2. All Christians confesse, that for the fall of our first pa∣rents in Paradise, sinne and death not onely temporal, but al∣so much more eternall, haue iustly runne ouer all men. And against the prophanenes of the wicked, the Lord himselfe will maintaine sufficiently his owne iustice by making them to condemne themselues.* 1.1166 Why contend we then of his vn∣iustice, seeing his iustice is confessed?

3. Man doubtles fell through his own fault, and not Gods.* 1.1167 Which thing some going about to expound, flie vnto the di∣stinction of will and permission: as though mankinde fell in Adam, God barely onely permitting it, and not after any sort also willing it, without whose will yet, not so much as a spar∣row falleth vpon the ground. The very word of permission I doe not reiect, which the Scripture also vseth:* 1.1168 but I find fault with the expounding of it: because God permitteth not vn∣willing but willing, whatsoeuer he permitteth. After another maner therefore, and that true and sound, doth Augustine

shew,* 1.1169 how man fell through his owne fault, and not Gods: to wit, God, who made all things very good, had giuen man a good will,* 1.1170 wherein he had made him righteous, and after his owne image: hee had giuen him also a helpe, whereby hee might continue in that image, if hee would. And that hee might bee willing or vnwilling hereto, he left it in his owne power. Therefore the cause was in man himselfe, and in the deuill, that he was made worse. In the deuill, because he per∣swaded: in man, because he with a free will consented, and so through freewill forsaking God, hee found the iust iudge∣ment of God, that with his whole posteritie, which as yet be∣ing in his loynes wholly had sinned, he should bee dam∣ned.

* 1.1171And whereas it was not giuen vnto him, to continue in that vpright and faultles state, doubtles therefore it was not giuen, because God would not: iudging it to be a better thing to doe good out of euill, than to permit no euill to be, as Augu∣stine saith. Which thing in another place notably expoun∣ding, he writeth: Wee profitably confesse, what we rightly be∣leeue, that God, and the Lord of all things, who created all things exceeding good, and foreknew that euill would arise out of good, and knew that it more appertained to his almightie goodnes, euen out of euill to doe good, than not to suffer euill to bee; had so ordained the life of Angels and men, that therein he would shew first, what their freewill was able to do, and then what the benefit of his grace, and the iudgement of his iustice could bring to passe. Of this thing see also Tertullian lib. 2. contra Marcio. & 2. Sent. distinct. 23. why God suffered man to be tempted, knowing that he would fall. And lib. 1. dist. 45. it is learnedly declared, how and how farre forth Gods per∣mission must be referred to his will, according to that of Au∣gustine:* 1.1172 Nothing is done, vnles the Almightie would haue it to be done, either by suffering it to bee done, or by doing it him∣selfe. Where hee includeth all good and euill things that are done, but with this difference, that he bee vnderstood to will euill, by suffering it to bee done: and to will good, by doing it himselfe. For he suffereth doubtles not vnwilling, but willing,

as the same Augustine saith. And de praedest. & gra. cap. 15.* 1.1173 he saith, that all things are either done, the Lord assisting, or els permitted, the Lord forsaking them, that yet we may know,* 1.1174 that nothing at all is done against the Lords will. Certainly if any thing be done, that God simply and euery way will not haue done, or els if that be not done, that he willeth to be done, the very beginning of our faith is in hazard, wherein we confesse that we beleeue in God almightie, and some God is brought in out of Epicurus his schoole.* 1.1175 For our God doth in heauen and earth whatsoeuer pleaseth him.

Luther of this whole matter speaketh thus:* 1.1176 To them that inquire why he permitted Adam to fall, when he was able to saue him, it is said; It is God, of whose will there is no cause nor reason. See how hee includeth permission vnder his will. Whereupon also chap. 197. he writeth: Whether God suffer, or els incline a man, that suffering or inclining commeth not to passe, but by Gods will because the will of man cannot auoide the worke of almightie God.

CHAP. XIIII. Of the effects of Election.

HEreafter now we must intreate of the effects both of e∣lection and also of reprobation. And because the pre∣destination of Saints, which we call election,* 1.1177 is a preparation of grace, that is, of glorie hereafter, and of benefits in this world, whereby as by meanes the elect are lead to the glorie appointed for them: both, the end, and the meanes,* 1.1178 be effects of election. By the end we meane saluation and the glorie of the elect. For in respect of them, that is the end of election, albeit in respect of God there is another, and higher, to wit, the demonstration of his rich grace in the vessels of mercie to his glorie. As for the meanes that bee subordinate to this end, they be all benefits whatsoeuer, whereby whosoeuer are deliuered, are most certainly set at libertie, as Augustine saith, de bono perseu. cap. 14. And these be of two sorts altogether:

some are necessary to the common saluation of all,* 1.1179 men gro∣wen and infants: as for example, the merit of Christ, iustifi∣cation, and regeneration by the holy Ghost. Some do follow men growen onely, through the want of discretion of good and euill in children, as is the knowledge of Christ, a true confidence in him, the studie of good workes, perseuerance in temptations, and such like.

* 1.1180And although there bee many and sundry effects of ele∣ction: yet such as bee more speciall whereunto other com∣monly are reduced be foure: to wit, Christ as the Media∣tour [ 1] and high Priest, with the whole worke of his humilia∣tion [ 2] [ 3] and glorie: then vocation effectuall vnto Christ iusti∣fication [ 4] also, and glorification. Hereof commeth that truly golden chaine of the Apostle,* 1.1181 that whom God hath predesti∣nated, them he calleth: and whom he calleth (vnderstand that calling that is according to Gods purpose) them also he iusti∣fieth: and whom he iustifieth, them he also glorifieth. And of Christ without whom no man can be saued he straightway addeth: What then shall we say to these things? If God bee for vs, who can be against vs▪ who hath not spared his owne sonne, but giuen him for vs all. Who shall lay any thing to the charge of Gods elect? Who is he that can condemne? It is Christ, who is dead yea who is risen againe; who is at the right hand of God, who maketh also requests for vs.

* 1.1182That we may therefore speake something of these begin∣ning at the Mediatour and head of the elect, our Lord Iesu Christ: he surely is the onely foundation of our coniunction with God, and therefore of all our blessednes: for wee had not been capable of so great glorie, whereunto wee are ele∣cted, vnles our heauenly father turning his eyes from our vn∣worthines vpon Christ, had made vs acceptable vnto him∣selfe in that his beloued. Therefore Paul witnesseth, that wee were elected in Christ before the foundations of the world were laid:* 1.1183 that is, (as himselfe interpreteth) that wee were predesti∣nate to bee adopted for sonnes, and to obtaine other heauenly good things by and for Christ. In which sense also he writeth to Timothie:* 1.1184 that grace was giuen vs in Christ Iesu before

the worlds: ••s if he should say, that God from eternitie de∣creed to giue vs grace, whereby wee are saued, but in Christ, the fountaine of grace.

Thus then let vs determine and iudge of a certaintie, that God (when hee minded to haue mercie vpon some, that he might make knowne the riches of his glorie towards the vessels of mercie, and had neede also of a fit Mediatour here∣unto, who might by his death and satisfaction pacifie the wrath of God, and procure for them righteousnesse and life that was lost, and might defend and maintaine saluation ob∣tained) ordained by his eternall and very fatherly counsell, that his sonne (of like substance and eternitie with the fa∣ther) in the fulnes of time assuming truely mans nature, should dye for our sinnes, and rising againe from the dead, should raigne at the right hand of God, & make intercession for vs. So Christ, as he is the Mediatour, is the first and prin∣cipall effect of Gods predestination,* 1.1185 from whom all other things flow: as Peter also testifieth of that immaculate and vndefiled Lambe, (by whose precious blood we are redee∣med) that he was made manifest in the last times for the faith∣ful sake, being fore ordained before the foundations of the world were laid. Notably Augustine:* 1.1186 He being one was pre∣destinated to be our head: we being many, were predestinate to be his members.

Hereby also appeareth,* 1.1187 that y^e proper cause of the sending and suffring of the son of God, was the saluation of the elect, and therfore as touching the purpose of God, & the effect of the sending and suffring of Christ, that he was properly sent, and suffered onely for the elect. For vnlesse hee had been ordained a Mediatour for the elect, there was no cause why he should come in the flesh, much lesse, why he should ex∣pose himselfe to the most shamefull death of all.

An other effect of election as wee said is vocation,* 1.1188 where∣by the predestination of a man now beginneth to be fulfilled and made manifest. For whom hee hath predestinated, he cal∣leth, saith Paul. And elsewhere: He hath called vs with an ho∣ly calling, not according to our works, but according to his owne

purpose & grace,* 1.1189 which was giuen vs in Christ before the world. Where he plainely setteth downe vocation to be the effect of the giuing of grace from euerlasting, that is, of predestination. But that it may be vnderstood, what & what maner of calling that is, we must distinguish between external & internall cal∣ling.* 1.1190 Again the externall is there natural or else supernaturall. That is to bee vnderstood of the former, which the Psalmist singeth: The heauens declare the glorie of God, and the firma∣ment sheweth his handy worke. There is neither speech nor lan∣guage,* 1.1191 where their voice is not heard. And Paul writeth to the Romanes: that the inuisible things of God, to wit, both his e∣ternall power, and also deity, are perceiued by the creation of the world,* 1.1192 to this end that men may be made without excuse. And elsewhere: he left not himselfe without witnesse, by doing good, and giuing from heauen fruitfull seasons.

This testimonie of nature neuer ceaseth to declare the goodnes and power of the Lorde, but by perpetual preaching sheweth the maiestie of the maker of it.* 1.1193 Yet because our eares are deafe at the voice of nature, so that we do not heare pro∣fitablie the things wee be admonished of; ••he doctrine of the law and the Gospell hath been added, ••nd ministers of the word and grace haue been instituted, by whom in season and out of season faith and repentance are preached (as it falleth out,) to all, elect and reprobates: seeing they are mingled one with another, and cannot, nor ought to bee seuered by the iudgement of men:* 1.1194 The Lord speaketh of this calling, that manie are called, but few are chosen. For all obey not the Gos∣pell,* 1.1195 that heare it. For Esay saith: Lord who hath beleeed our word? all the daie long I haue stretched forth my hands to a rebellious and gaine saying people. Therefore the inward and effectuall calling vnto Christ, remaineth, which is proper to the elect,* 1.1196 which Paul termeth a calling according to the pur∣pose of God. We know, (saith he) that to such as loue God, all things worke for the best euen to such, as be called according to [ 1] his purpose. And this calling is nothing else than a certaine di∣uine inspiration of grace,* 1.1197 whereby a man is mooued to assent vnto, and obey the Gospell, that is, to beleeue and repent. And

this vocation is made partly by the word,* 1.1198 partly and princi∣pally [ 2] by the inspiration of the holy Ghost, who inwardly in∣lighteneth and moueth the hartes. Neither be al called at one [ 3] time, but some at the first houre,* 1.1199 some at the eleuenth houre of the day, as it pleaseth God to dispense in them his grace. The description propounded, Augustine confirmeth, where he largely handleth this matter. That vocation (saith he) accor∣ding to the purpose of God, belongeth not to all that be called,* 1.1200 but to the elect onely. These God calleth, to make them mem∣bers of his sonne, not by that calling, whereby they were called, that refused to come to the mariage, but by that calling where∣by a beleeuer is made. Vnto which calling who so appertaine,* 1.1201 they be all taught of God, and none of them can saie: I haue be∣leeued, that I might bee thus called: for the mercy of God hath preuented him, whereby hee is so called, that he might beleeue. For all that bee taught of God, come to the sonne, because they haue heard and learned of the father. This schoole is farre re∣moued from the vnderstanding of the flesh, wherein the father is heard, and teacheth, that men may come to the sonne: neither dealeth he with the care of the flesh, but of the heart.

Hereupon surely, when the Gospell is preached,* 1.1202 some be∣leeue not, yea gainesay it. For they that beleeue the preacher outwadly speaking, within heare of the father and learne: but they that beleeue not, outwardly heare, but within do not heare nor learne, that is, it is giuē to them to beleeue,* 1.1203 and is not giuen to the other: because no man (saith he) commeth vnto me vn∣lesse the father, that sent mee, drawe him. Which thing after∣ward is spoken more plainely. No man commeth vnto me,* 1.1204 ex∣cept it be giuen him of the father. Therefore to be drawen of the father to Christ, as also to heare and learne of the father, that a man may come to Christ, is nothing els than to receaue a gift of the father, whereby he may beleeue in Christ. These are the wordes of Augustine the chiefe of the soundest fathers.

But here we must beware of a fouresould error:* 1.1205 first of the Pelagians, whereby they aduauncing themselues against grace, and setting their face against heauen, said: that a man hath such strength, that as of himselfe he is able to beleeue, and

to worke well so that the will of God be preached,* 1.1206 and hereto only he is holpen of God by the law & the doctrine of the Gospel, that he may learne what things he ought to do & hope for. So accor∣ding to their opinion, that should only be the calling of God, which is outwardly made by the word. As though hee did discerne such as heare the Gospell from such as beare not, and not rather the beleeuers frō such as beleeue not, who said: No man commeth vnto me, vnlesse it bee giuen him of the father. And in many places the Scripture teacheth, that faith and conuersion, & what good worke soeuer we haue, flowe from God.* 1.1207 Turne vs vnto thee O Lord and we shall be turned, saith Ieremie.* 1.1208 And it is promised in the Prophetes, that the time shall come, when God will write his law in their heartes, and giue them a newe hart, a fleshy hart and take away their stony: that he will put a new spirit and the feare of him in their hartes, and make vs to walke in his precepts. In the Gospell also the Lord speaking of the fruit of righteousnes, testifieth, that we be able to do nothing without him.* 1.1209 Again, ye haue not chosen me, but I haue chosen you and I haue appointed you to bring forth fruite, and that your fruite should remaine.* 1.1210 And Paul saith: what hast thou▪ that thou hast not receiued? If thou hast receiued, why doest thou boast, as though thou hadst not receiued? And ex∣pressely the same man affirmeth that repentance is the gift of God.* 1.1211 As he also reckoneth faith, and all good workes to be the fruits of the spirit. He testifieth also that we are created in Christ Iesus vnto good workes, which God hath prepared that we should be exercised in them.* 1.1212 And to take away all doubt, he plainely writeth, that we are elected before the foundations of the world were laid, that we should be holy and blameles. Therefore also the Church praieth, both for Infidels and such as resist the doctrine of the Gospell, that they may be conuer∣ted vnto God: & also for the faithfull, that they may grow in saith, and perseuer therein. For the things that he hath com∣manded to be done, would not be requested of God, except it were his free gifte, that they were done.

* 1.1213Other men, albeit they confesse that good works and faith also, according to the growth of it, bee of God, yet they will

haue the beginning of faith to come of vs: as if faith were not giuen vs of God, but onely increased of him in vs, by the me∣rit of our beliefe, or of our good wil: and so the good will of a man should bee the cause of Gods grace, and not grace the cause of our will.

This opinion Prosper and Hilarie attribute to the Semipe∣lagians,* 1.1214 or the reliques (as they cal them) of the Pelagian he∣resie. And Augustine himselfe was sometime in this error, as when he saith: I hat we beleeue, it is ours; but that we do good,* 1.1215 it is his, who giues to the faithfull the holie Ghost. And a little after. To beleeue, and to be willing is ours, but to giue to the be∣leeuers, and willers power to worke well by the holy Ghost, that is Gods. But he acknowledged afterward this error,* 1.1216 and amen∣ded it in his retractions, and elsewhere, where he sheweth at large, that not onely faith increased, but also begunne in vs, is Gods gift, the grace of the caller preuenting our wil, that we may be willing, according to the sayings: who first gaue to him, & he shal recompence him? because of him,* 1.1217 and through him, and in him are all things. To you it is giuen not onely to be∣leeue in him, but also to suffer for his sake. He saith simplie: to beleeue, & not more perfectly to beleeue.* 1.1218 Like as y^t is to the Ro. God hath distributed to euery one a measure of faith. Also to the Ephe. Yee are saued by grace through faith,* 1.1219 and this is not of your selues, it is the gift of God: that is euē that which I said through faith, is not of our selues, but is the gift of God. The same Apostle saith: we are not fit to thinke any thing,* 1.1220 as of our selues, then not so much as to beleeue, because to beleeue is nothing els, than to thinke with assente.* 1.1221 Also chap. 4. of the 1. Epistle: What h••st thou that thou hast not receiued? and if thou hast receiued, why doest thou brag,* 1.1222 as though thou hadst not receiued? Expressely also it is said of the will▪ that God wor∣keth in vs, both to will and to performe of his good will his doubtles, and not ours. Therefore it remaineth firme, that the will is preuented of God, and that from him it is in ••••••led in∣to vs, that we doe beleeue.

[Obiection.] But thou wilt say, Gods giftes are giuen to such as pray, and prayer presupposeth faith. Therefore man of himselfe

bringeth faith, at the least the beginning of it, that he may be capable of grace and the giftes of God. [Answere.] But the Maior is particular, seeing God giueth some things euen to them that pray not, as the beginning of faith: other things, no other∣wise than by prayer. And thus Augustine answereth this doubt, chap. 16. de bono perseu. & alijs locis.

* 1.1223Thirdly, there be inuented of certaine men, works I know not what, morally good, whereby a man before faith and re∣pentance prepareth himselfe to grace, yea, deserueth grace de congruo of conueniencie, as they speake. And that would they prooue by the example of Cornelius, who was endued with the knowledge of Christ, while the Lorde respected his prayers and almes. By these mens opinion that wicked sen∣tence is maintained,* 1.1224 which Pelagius himselfe in his episco∣pall iudgement in Palestine condemned, albeit with an hy∣pocriticall heart, to wit, that the grace of God is giuen accor∣ding to our deserts. Beside, when the Apostle saith: who hath seuered thee? What hast thou that thou hast not receiued? by these mens opinion I may say: my worke doeth seuer me, my endeuour,* 1.1225 and merite. What? that the scripture teacheth that we are all dead in offences & sinnes before faith, & that with∣out this it is impossible that we or our workes should please God. Tell me I pray, what good will had Paul, and not ra∣ther a great wicked wil, that breathing forth slaughter, went forward destroying Christians in the horrible blindenesse of his minde? By what merites of his will, by what prepara∣tion of works did God conuert him from these euils to faith? In like maner how many enemies of Christ dayly are drawen of a suddaine by the secert grace of God to Christ? Lastly the Apostle cryeth:* 1.1226 Not through the works of righteousnes, which wee haue done, but according to his mercie he hath saued vs. Wherefore away with such preparations, whereby men are supposed to dispose themselues for grace, that they may be ingrafted into Christ.* 1.1227 Augustine plainely reciteth this er∣ror, reprouing the common talke of men, saying, This or that man therefore deserued to beleeue, because hee was good, before he beleeued. As for the example of Cornelius he there

answereth, that hee was not wholly void of faith.* 1.1228 For how should he call vpon him, in whom he did not beleeue? How were his praiers and almes without faith acceptable before God? yet afterward by Peters ministery he beleeued in Christ that now hee might knowe the sonne of God incarnate, and might receiue the sacrament of regeneration.

The last error about vocation, whereof wee speake,* 1.1229 is the error of certaine men that extenuate the effecacie of it, as though the effect thereof were in the power of a man, that if he will not, God should call in vaine. Yea if a man will not, and goeth on to resist grace that is offered him, it is most cer∣taine, that he is not as yet partaker of this calling.* 1.1230 For Christ witnesseth that this calling is most effectual: Euery one that hath heard & learned of the father, commeth vnto me.* 1.1231 Which wordes Augustine considering, saith, If euery one that hath heard of the father, and hath learned, commeth, truely euery one, that doeth not come, hath neither heard nor learned. For if he had heard and learned, he would come. For not any one hath heard and learned that commeth not: but euery one (as saith the trueth) who hath heard and learned, commeth. This grace therefore which of the diuine bountifulnes is secretly giuē to the hearts of men, is refused of no hard heart: For therefore it is giuen that the hardnes of the heart might first of all be ta∣ken away, according to the saying: I will take from you a sto∣nie heart, and giue you a fleshly. Looke vpon the same Au∣gustine ad Simpl. li. 1. quaest. 2. The effect of Gods mercie (saith he) cannot be in mans power that he should in vaine shew mer∣cy if man will not:* 1.1232 because if he please to haue mercie on thē that resist him, he is able so to call them, as they may most fitly be mooued and may vnderstand, and so followe him. For albeit he calleth many, yet he hath mercy on them, whom he so calleth, as it is fittest for thē to be called, that they may follow, neither hath hee mercie on any in vaine. Therefore they are elected, who are so called, that they refuse not him that calleth them: the rest, are not elected, because they doe not followe, although they be called. The same doctrine of the efficacie of this cal∣ling Luther notably confirmeth lib. de serm. arbit. cap. 45.

[Question.] Therefore when the question is often asked, why, when many heare the same word, all of them are not so called that they obey their calling: [Answere.] it is not fitly answered of some, be∣cause they will not. For if the faithfull therefore beleeue, because they are willing, God hath not giuen them faith, but by their willingnes they haue giuen it to themselues.* 1.1233 No man surely can beleeue, but hee is willing thereto; for howe should a man beleeue against his will? But hee maketh him willing of an vnwiller, who when hee dra••eth vs, wee come to Christ. Therefore the elect are sundri wayes drawen to bee willing, by him who knoweth inwardly to worke in the very hearts of men not that men should beleeue against their will (which cannot be, but that of vnwilling persons they might be made willing.

[Question 2] * 1.1234But why doeth he not so draw all? [Answere.] Because he hath mercy on whom he will, and hardeneth whom he will by his most iust iudgemēt, doubtles, because there is no vniustice in God. For who so beleueth, that by one man all are iustly condem∣ned, he vnderstandeth, that God shal not be iustly blamed, al∣beit he deliuer not one from thence: and therefore that it is his great grace, that many are deliuered, and let them acknow∣ledge in them that are not redeemed, what was due to them∣selues: that they that reioice, may reioice, not in their owne merites, which they see equall to them that are damned, but in the Lord. [Question 3] And why he draweth this man & doth not draw that, his iudgements are vnsearchable and his wayes past fin∣ding out. Therefore be vnwilling to iudge of this thing, if thou wilt not erre, saith Augustine in a place vpon Saint Iohn.

CHAP. XV. Other effects of election, i. Iustification and glo∣fication: where also is intreated of the perseuerance of the Elect.

* 1.1235BVt of vocation inough. I come to the third principall ef∣fect of election, to wit, Iustification. For by the testimo∣nie

of Paul, Whom hee calleth, them hee also iustifieth. And how necessary this benefite is to the elect for the obtaining of their appointed ende of life and heauenly glory, it is mani∣fest to euery one. For seeing we are all vnder sinne, and for sinne are guiltie of wrath, and eternall damnation; we cannot see the kingdome of heauen, vnles we be absolued from sins,* 1.1236 and accounted iust before God, by the free forgiuenesse of them. And this is nothing els, than to bee iustified as the word is here taken. So Paul Rom. 4. defineth iustification, by the imputation of righteonsnesse: And this he teacheth to consist in the forgiuenes of sinnes, alleaging hereunto the te∣stimonie of Dauid, Psalme 32. Blessed are they whose iniqui∣ties are forgiuen, and whose sinnes are couered. Blessed is the man, to whom the Lord imputeth not sinne.* 1.1237 Otherwise diuers∣ly the word Iustification is taken in the scriptures. For one while it signifieth the acknowledging and declaring of one [ 1] to be good and righteous, that is, such a one in deed: as that God is said to bee iustified in his sayings:* 1.1238 And Luke sheweth that the people, when they heard Christ, iustified God. And Christ saith, that wisedome is iustified of her children. Ano∣ther while it signifieth to be endued with inherent righteous∣nes, by the infusion of new qualities, and by good workes. As Apoc. 22. it is written: He that hurteth, let him hurt as yet, and he that is iust, let him bee iustified as yet. Thirdly, by the proprietie of the Hebrewe tongue, the iudiciall signification as I may say of the word is most vsuall in the sacred Scrip∣tures, namely, that to be iustified, is to be absolued from guilti∣nes, the word being taken relatiuely, & not noting any quali∣tie. So it is vsed Prouerb 17. vers. 15. Isa. 5.23▪ And this sig∣nification agreeth with our businesse in hand, seeing the question is of the iustification of a sinfull man before God. Certainely therefore are we iustified of him, when wee, that are in our selues guilty of hell before the iudgement seate of God, are neuerthelesse by his grace discharged from all guil∣tines, so that the aduersarie cannot any more condemne: see∣ing he reputeth vs freely iust through redemption in Christ Iesu, by faith in his blood, and not of workes.

* 1.1239And albeit in the iustification of a wicked man, the holie Ghost is withall freely giuen, to renew the heart, and to infuse new qualities, wherby we are stirred vp to the studie of good workes: yet by this newnes, the guiltines of former sinnes is not blotted out, neither are we accepted then for our workes; but it is needfull, that first we be accepted, that our works be∣ing vnperfect and defiled, may be able to please him. But to handle these things more specially, it is not now materiall. Furthermore this must bee obserued, that the Apostle teach∣eth,* 1.1240 that this gift of free iustification ariseth of predestination, and he maketh it proper to the elect, after they haue bin par∣takers of a diuine vocation. For he saith: Whom he hath prede∣stinate, he hath called: and whom he hath called, them he hath also iustified. He saith not (as the spirit of error imagineth) that all, reprobates as well as elect, called, and not called, how many soeuer are of Adam borne sinners, are iustified also in Christ, and receiued into grace, being freed from all sin, and the iudgement of God. And that no doubt may remaine, ex∣plaining himselfe, Paul addeth: What shall we say then to these things? If God be for vs, who can be against vs? who spared not his owne sonne, but gaue him for vs all. Who shall accuse the e∣lect of God? It is God that iustifieth, who shall condemne? to wit, Gods elect. It is Christ who is dead, yea who is also risen a∣gaine. We heare of the elect, that iustification is theirs: that Christ for all them was deliuered to death. Their opinion also is withall re••elled, that say, that some euen of the number of the reprobates are iustified, but that reconciliation is in them made frustrate. Augustine better agreeth with the meaning of the Apostles saying:* 1.1241 Those that are not in the number of the predestinate, God brings none of them to sauing and spirituall repentance, whereby a man is reconciled to God in Christ. The like words are in the same author in Soliloquijs, cap. 28.

* 1.1242The fourth effect of predestination of the elect followeth, to wit, glorification. For whom he calleth and iustifieth, them he also glorifieth, saith the Apostle. For he vseth verbes of the preter tense for the present tense, according to the Hebrewes

maner of speaking. And glorification signifieth the kingdome of the Saints in the heauenly life and withall comprehendeth or presupposeth the gift of perseuerance vnto the end, where∣of it is said: He that continueth to the end, shall be saued.* 1.1243 Like hereto are the promises, Ioh. 6. Whatsoeuer the father giueth me, commeth vnto me: and him that commeth vnto me, I will not cast forth. And straightway: This is the will of him that sent me; that whatsoeuer he hath giuen me, thereof I should lose nothing, but that I should raise it vp in the last day. A∣gaine, No man commeth vnto me, except the father draw him. And I will raise him vp at the last day. The demonstration is plaine:

Whosoeuer by the drawing of the father commeth vnto Christ, he shall be raised vp by him vnto the resurrection of life.

But all come, who are giuen to Christ, that is, are prede∣stinate in him.

Therefore all they shall be raised vp by him vnto the resur∣rection of life, that is, they shall be glorified.

And this perseuerance, which I mentioned, is,* 1.1244 not to be o∣uercome with tēptations, and (as Paul describeth it at large) neither by oppression, nor anguish, nor any other creature to bee separated from the loue of God, but in all things to bee more than a conqueror, through him that hath loued vs. And this is to be noted in this place concerning that great benefit of perseuerance, both that all the elect haue it: and also that they haue it not of themselues, but from another, to wit, from the bountifulnes of Gods grace. As for the former, the testi∣monies are plaine. Matth. 24.24. Rom. 8.35. Also 2. Tim. 2.* 1.1245 The foundation of God standeth sure. Furthermore, when the holy Ghost testifieth that saluation is laid vp for such as per∣seuere, and the crowne of life for them that ouercome:* 1.1246 they necessarily perseuere, that are elected to raigne with Christ. Thirdly, Christ vniuersally praied for his elect, and was heard, no lesse than it is read that hee praied for Peter, that his faith should not faile. Wherein what did he els pray for, but that he might haue in faith a most free, strong, vnconquerable,

and perseuering will? Seeing therefore Christ praieth for the elect, that their faith faile not, it shall continue doubtles vnto the end, neither shall the end of this life finde it otherwise than abiding:* 1.1247 as by Peters example Augustine gathereth.

And now that perseuerance is Gods gift, both the feeling [ 1] of our owne infirmitie, and the multitude of temptations, wherewith daily wee haue to fight in this present wicked age against the deuill, the world, and our owne flesh, compell vs to confesse. Who can bee safe among so many wiles, and swords of the deuill, vnlesse he bee sustained by the hand of God?

[ 2] * 1.1248Secondly, the testimonies hereof are most euident in the writings of the Prophets and Euangelists. Ierem. 32. saith the Lord, I will put my feare in their hearts, that they may not de∣part from me. Which thing what is it else, than, such and so great the feare of me shall bee, that I will put in their hearts, that they shall cleaue vnto me continually? Hos. 2. I will mar∣rie thee vnto my selfe for euer in righteousnesse and faith &c. And hee hath married all the true beleeuers vnto himselfe. Ioh. 10. I giue to my sheepe eternall life, neither shall they perish for euer, and no man shall take them out of my hand. My father who gaue them me, is greater than all. Phil. 1. He that hath be∣gun in you a good worke, will accomplish it vnto the end.

Thirdly, all the Saints aske perseuerance of God in praier, and in the whole Lords praier almost, when the Saints vse it, no other thing welneere is vnderstood to be requested than perseuerance, specially when we say, Leade vs not into temp∣tation, but deliuer vs from euill. And perseuerance should be in vaine desired of God, if hee gaue it not. For it is a meere mockerie, to aske that of God that thou thinkest he doth not giue, but that it is without his gift in the power of man. This is Augustines reason, de bono perseu. cap. 2.

[ 3] It is obiected against perseuerance, that by the witnesse of the sacred Scriptures and experience,* 1.1249 many fall away from the faith and make shipwrack thereof. Thus they reason: All beleeuers are elect, because as Paul saith, faith is proper to the elect. But some beleeuers doe fall away. Therefore some elect

doe fall away. [Answere.] I answere: * 1.1250 the first proposition is onely true of a iustifying and sauing faith. And that being setled on the foundation, suffereth no man to perish. But many fall away from an historicall and temporary faith, as we call it: while that after they haue imbraced the Gospell, they fall away a∣gaine, and cleane to the doctrines of deuils vnder the pre∣tence of Christian profession. Thus Chrysostome and Theo∣phylact doe expound the testimonies of Paul.

[A replie.] But,the Scripture calleth such Apostataes the elect of God before their fall. Ephes. 1.4. 1. Pet. 1.1. and 2.9.

This instance is answered by obseruing the doubtfull sig∣nification of the word, whereof I gaue warning at the first: to wit,* 1.1251 that by elect sometime strictly are meant such as bee foreordained to eternall life: sometime generally, whosoe∣uer belong by outward calling to the people of God. For who can denie them to be elect, whom we see professe with vs the same faith and christian conuersion? They bee plainly called and counted elect in the iudgement of charitie,* 1.1252 of those that know not what they shall be, saith Augustine, and not of him that knoweth them to be without perseuerance, which lea∣deth the elect to a blessed life. Hereupon Iohn one of the number of the predestinate, who had sucked this secret out of the Lords breast, pronounceth of such:* 1.1253 They went out from vs, but they were not of vs: for if they had been of vs, they had surely continued. What is this I pray you, they were not of vs? were not both created of God? both borne of Adam? were not both called, and become members of the Church by re∣ceiuing of the Sacraments? These things are true, and in re∣spect of all these, they were of vs.* 1.1254 Yet in respect of another difference they were not of vs, because they were not called according to the purpose of God: they were not in Christ e∣lected before the creation of the world: they had not obtai∣ned an inheritance in him:* 1.1255 they were not predestinate ac∣cording to the purpose of him who worketh all things. For if they had bin in this state, they had bin of them, and with∣out doubt had continued with them. But therefore God mix∣eth in the number of his Saints some that be not true Saints,

nor shall continue,* 1.1256 least we should be secure. For securitie is not expedient in the temptation of this life for the elect: but he that seemeth to stand let him beware lest he fall.

Further, vnto the assumption of the reason we answer, that euen the true beleeuers and godly,* 1.1257 and consequently the e∣lect grieuously sometime fall from their profession and Chri∣stian life. But partly their faith in their change i•• rather in a deepe sleepe, than quenched wholly by such falles: partly it is repaired before they die, and the sin which they had com∣mitted being forgiuen, perseuerance vnto the end is impu∣ted vnto them, as the examples of Dauid and Peter declare. And this is it that the Psalmist singeth:* 1.1258 The righteous if he fall, shall not bee beaten downe, because the Lord vpholdeth his hand.

[Obiection 2] For her, familiar exhortations out of the holy Scriptures are obiected, which carrie with them a kinde of threatning, such as these:* 1.1259 Holde that thou hast, least another take thy crowne. He that seemeth to stand, let him take heede least he fall.* 1.1260 Art thou ingrafted into the people of God? feare, for if thou continue not, thou shalt also be cut off. These and such like seeme to leaue doubtfully the perseuerance of them, to whō they bee spoken. And they be spoken to all, euen to the elect and godly.

[Answere.] * 1.1261I answere, that such exhortations are vsuall in the sacred Scriptures, both [ 1] because in the assemblie of them that be cal∣led there be many that shall not perseuere: and also, [ 2] because it pleaseth God to stirre vp and strengthen his elect to perse∣uerance by such helpes against the securitie of the flesh. But here I will stand no longer, because afterwards we shall en∣treate more hereof in the immutabilitie of election.

CHAP. XVI. Of the effects of Reprobation.

BVt as the effect of election is not only that grace, where∣by wee are here iustified, and furthered to liue well and

continue in goodnes, but also whereby we shall be hereafter glorified: So also the effect of Gods reprobation, whereby from euerlasting he by not electing hath reprobated some,* 1.1262 is considered in two respects: the first, what cleaueth vnto the reprobates in this life: the other, what shall follow and ouer∣take them in the world to come. And these are, eternall dam∣nation and forsaking, which is also called hardening, and blin∣ding, where with the iust God reuengeth the vniust. Hereupon saith Pulgentius: Destruction is well rendered of God vnto e∣uill men, who now are iustly forsaken, and hereafter shall be iustly tormented. For in such men God beginneth his iudge∣ment by desertion or forsaking them, and perfectly endeth it by tormenting them.

But let vs heare what the Scriptures witnesse of them. Matth. 25. is manifestly shewed,* 1.1263 that God hath not only pre∣pared a kingdome, where the good shall reioyce, but also e∣ternall fire, where the euill shall be tormented. For he will say to the good, Come ye blessed of my father possesse the kingdome prepared for you from euerlasting: and to the wicked, Goe ye cursed into eternall fire, which is prepared for the deuill and his angels. And chap. 10. of Matth.* 1.1264 Feare not them that kill the bodie, but cannot kill the soule: but rather feare him, who is able to destroy the bodie and soule in hell. 2. Pet. 2.* 1.1265 The Lord knoweth to deliuer the godly out of temptation, and to reserue the vniust vnto the day of iudgement to be punished. If there∣fore the damnation of hell be the worke of God, he hath also foreknowne, that is predestinated from euerlasting them,* 1.1266 vp∣on whom he will inflict the same. For his predestination is the preparation of his workes, which in his eternall decree he did foreknow that he would either in mercie or iustice bring to passe.

Apoc. 20.* 1.1267 The bookes were opened and iudgement was gi∣uen of euery one according to their workes, and he that was not found written in the booke of life, was cast into the lake of fire. What, that the reprobates are called vessels of wrath and prepared for destruction? For to bee a vessell of wrath, as Au∣gustine expoundeth, is,* 1.1268 for a man to be appointed to be punished

for sinnes,* 1.1269 who was created for the benefit of nature. And Ful∣gentius saith: Hereunto God formed the vessels of wrath, whereunto he predestinated them, that is, not to sinne, but to de∣struction for sinne. Therefore the destruction of them that pe∣rish, is the worke of God reprobating them, and therefore it is the effect of reprobation.

[Obiection 1] But thou wilt say: Perdition is to bee ascribed to them∣selues that perish, as Hos. 13. saith: Thy perdition is of thy self O Israel, but onely in me is thy helpe.

[Answere.] That is true, speaking of the fault and not of the punish∣ment. For they that are damned haue in themselues the fault deseruing damnation, but it is his part to punish, that iudgeth the world, who can tell how to condemne iniquitie, but not to doe it. And this is the meaning of the Prophet, that God doth not punish but for sins, which men haue of themselues: as for deliuerance from sinne it commeth from him freely, [Obiection 2] and not for any workes. As Paul also saith: The reward of sin is death: but the gift of God is eternall life through Iesu Christ our Lord.

Those sayings also are wont to bee obiected: God made not death.* 1.1270 Through the enuie of the deuill death came into the world. Againe, I will not the death of him that dieth, &c.

But here with a deafe eare wee must not forget, what else∣where wee reade,* 1.1271 that death and life, good and euill come of God. Which shew of contrarietie to take away, we must vn∣derstand, that death as well as life may bee vnderstood not two only, but also three maner of waies. For in the first man God created both the soule and flesh also immortall. But while man sinned,* 1.1272 the soule dyed, and that death of the soule, to wit sinne, is the beginning and cause of another double death, corporall and infernall. The sacred Scriptures call it the first and second death. Therfore God made not the death of the soule, because he made not sinne: but the deuill is the author of it by suggesting of sinne: and by consequence he is the author also of the other kindes of death, which arise from sinne, to wit, in respect of the vehement stirring vp of it, and not that he hath power to punish as God hath. Augustine

distinctly saith:* 1.1273 The deuill, the deceiuer of man is the cause of death, which God inflicted, not as the first author, but as the pu∣nisher of sinne.

Some vnderstand the place of the Prophet Ezechiel of that death of the soule, as Fulgentius:* 1.1274 others referre it to the pu∣nishment of sinne, vsing the distinction of the will of God, hidden and reuealed. So Luther de ser. arbit. cap. 109. He will not the death of a sinner, to wit, by his word, while by the word of saluation he commeth to all, and so he will haue all men to bee saued. But he willeth the same by his vnsearchable will Which will (saith he in the same booke chap. 107.) is not to be sear∣ched into, but with reuerence to be a••ored, as the highest secret of Gods maiestie. Againe, He will not the death of him that dieth simply, and as it bringeth destruction, but as it is a punish∣ment: for the Lord delighteth not in the perdition of the liuing,* 1.1275 as it is written. But he is the punisher of sinners.

Now as touching the matter of forsaking, blinding,* 1.1276 and hardening, I will produce a few testimonies of many. Wee reade in the sacred Scriptures: He hath mercie on whom he will, and whom he will he hardeneth. The elect haue obtained it, but the rest were hardened, as it is written: God hath giuen them the spirit of slumber, eyes that they should not see, & cares that they should not heare. See the prophesie of Esay 29. vers. 10. and chap. 6. Goe and say to the children of Israel: In hea∣ring ye shall heare, and shall not vnderstand: and seeing ye shall see and shall not perceiue: harden the hearts of this people, and make their heires heauie, and smeere ouer their eyes, least they should see with their eyes, and heare with their eares, and vn∣derstand with their hearts, and so bee conuerted, and I should heale them. Which prophesie S. Iohn alleadging, affirmeth,* 1.1277 that the Iewes beleeued not in the Lord, albeit they had seene many signes, neither that they could beleeue, because he had blinded their eyes, and hardened their hearts. To the same vn∣beleeuing Iewes the Lord said:* 1.1278 Ye doe not beleeue, for ye are not of my sheepe. My sheepe heare my voyce, and I know them, and they follow me. Againe to his disciples:* 1.1279 To you (saith he) it is giuen to know the mysteries of the kingdome of heauen: but

to others it is not giuen: therefore in parables I speake vnto them.

Neither came it to passe without cause, that in so many hundred yeares before the comming of Christ,* 1.1280 no light of sa∣uing doctrine was reuealed to the Gentiles: but as Paul wit∣nesseth, the liuing God that made heauen and earth, passing ouer the former ages, suffered all nations to walke in their owne waies, vntill the comming of the time of grace he was found of them, that sought him not. And in Israel that was fulfilled that the Prophet saith:* 1.1281 All the day long I haue stret∣ched out my hands vnto a rebellious and gainsaying people.

By these things it is euident, that they that were not ordai∣ned to life, are also reiected from the grace of faith and con∣uersion, and are left in their owne obstinacie: while they ei∣ther bee depriued of the meanes to heare the word, or else if they doe heare it, are not so called, as that they are become fit to follow it. Wee speake now of totall blinding (as I may so call it) which hath ioyned with it finall impenitencie: and not of euery particular one, which happeneth to the prede∣stinate also, whom God now and then before and after their conuersion suffereth to fall into sins, yet so, as all things worke vnto their saluation.

The vse of these things is, that wee may vnderstand what great thankes are to bee giuen to God for his mercie,* 1.1282 who sheweth in the punishment of some, what he freely bestow∣eth vpon others.

CHAP. XVII. How God is said to harden and blinde.

IT remaineth now that we consider, how blinding and har∣dening of the vngodly is attributed vnto God. For vnlesse this be rightly vnderstood, God shall seeme to bee accused of iniustice, and contrariwise sinners excused, according to the saying: Why is hee yet angrie? for who shall resist his will?

Some, to auoide these rockes, doe expound,* 1.1283 that God harde∣neth by permitting onely, and all seeme not to take this per∣mission after one sort: some referre it to the long suffering, and lenitie of God, so that he is said to harden when he doth not forthwith chasten sinners: and to haue mercie, when by and by he inuiteth them to repentance by afflictions. Others say, that permission here is the priuation of grace, so that to harden is all one with, not to soften by grace.

The former exposition is referred of Erasmus to Origene and Hierome.* 1.1284 But it is confuted by Luther by most strong reasons. For that ouermuch libertie of interpreting, tendeth to confound all things by a new and vnheard of Grammer: as when God saith, I will harde the heart of Pharao,* 1.1285 change∣ing the persons, a man should take it, Pharao hardeneth him selfe by my lenitie. God hardeneth our heart, that is, wee har∣den our selues, while God deferreth punishment. So, that God sheweth mercie, doth not signifie, to giue grace, to for∣giue sinnes, to iustifie, or to deliuer from euils: but contrarily it signifieth to punish, and to chastise. This is nothing else than of mercie to make wrath, of wrath mercie, by an alto∣gether crosse kinde of speech. And if then God bee said to harden, when hee doth good, and forbeareth; and to haue mercie, when he afflicteth and chastiseth, then God shall not bee said to haue hardened Pharao, but contrariwise to haue had mercie on him. For what omitted hee in afflicting, cha∣stening, and calling Pharao to repentance? These and many other things, saith Luther in that place.

Augustine also reproueth Iulian the Pelagian of an error for this,* 1.1286 that he thought that hardening pertained onely vnto Gods patience, and not to his power, as God did not harden, but by shewing his patient goodnesse, when euils bee done. What is it (saith he) that we daily say: Leade vs not into temp∣ration? but that we bee not deliuered ouer vnto our lusts? Doe we happely aske this of God, that his goodnes be not patient to∣wards vs? What man in his right wits so meaneth? Because so wee should not call for his mercie, but rather prouoke his anger.

* 1.1287Their iudgement is somwhat fuller, who albeit they also make mention of permission in this matter, yet they take har∣dening for the withdrawing and depriuing of grace. And this is it that is read in Augustine:* 1.1288 God is saide to harden, to blinde, to turne away him whome hee will not soften, in∣lighten, and call. Neither doth God harden, by bestowing ma∣lice, but in not bestowing mercy. Also to Simplician, Gods har∣dening is, that he is vnwitting to shew mercie, so that he giueth not any thing to a man to make him worse, but onely giueth him nothing to make him better. And by and by; he bestoweth not vpon some sinners his mercie to iustifie them, and therefore he is said to harden some sinners, because he hath not mercie on them and not because he compelleth them to sinne. In this sense Lombard also and Aquinas speake of induration o•• harde∣ning.* 1.1289

Albeit this exposition be tollerable, yet the same Aquinas in his exposition vpon the 9. to the Rom. vpon the saying, he hardeneth whom hee well: freely confesseth, that something more must bee vnderstood herein: and he addeth, that men are moued of God to good or euill by a certaine inward motion, but diuersely. For a man is stirred vp to good of God, directly, and of him selfe, as of the author of goodnes: but vnto euill by occasion. Here with may those things be compared, that Lu∣ther hath in his booke of seruile free will cap. 150. and 154. and Brentius vpon 1. Sa. 2. of Elies sonnes writeth thus:* 1.1290 To the in∣tent they might be punished worthily according to their deserts, the Lord by his secret power brought it to passe, that they should not repent at their fathers admonition, and should perish: to wit, inwardly working what outwardly hee forbiddeth by his word. And this is not to be the author or cause of maliciousnes, but it is to inflict iust punishment for the same. These things he.

* 1.1291But especially Augustine at large proueth and declareth, that God worketh as pleaseth him euen in the hearts of wicked men, by rendring vnto them according to their deserts. So God (saith he) wrought in the heart of Amasia,* 1.1292 (with whome doubtles God was iustly angrie for his Idolatrie) that he should not heare good counsell, but contemning it, should goe to warre,

where with his whole army he might be destroyed. And in the Psalmes it is said of the Egiptians, what God did vnto them.* 1.1293 He turned their hearts, that they hated his people, and dealt de∣ceitefully with his seruants.

Of these and such like places of the holy Scripture he after∣ward concludeth,* 1.1294 that God worketh in the hearts of men to bowe their willes, whither soeuer it pleaseth him, either to good of his mercy, or to euill according to their deserts, in his iudge∣ment doubtles, sometime manifest, sometime hidden, but al∣waies iust. In like maner against Iulian:* 1.1295 Many things (saith he) we could rehearse, wherby it might plainely appeare, that by the secret iudgement of God the hart is made peruerse,* 1.1296 that a man heareth not the truth, and therupon sinneth for a punishment of some former sin. And among other things these he mentio∣neth: Rom. 1. Therefore, (that is for a recompence of their er∣ror) God gaue them vp into shamefull affections, and into a re∣bate mind, to do the things that were not conuenient, being full of all vnrighteousnes, fornication, wickednes, coueteousnes, &c. 2. Thess. 2. Because they receiued not the loue of the truth, that they might be saued, God sent vnto them a strong force of er∣ror that they might beleeue a lye. Isa. 19. God hath cast among them the spirite of error, and they haue seduced Egipt. And chapter. 63. why hast thou made vs O Lord to erre from thy waies? hast thou hardened our hearts, that we should not feare thee? 1. King. 22. By Gods commaundement, and in his iudge∣ment a lying spirite went forth to seduce Achab by the false Prophets. He doth these things after a wonderfull and vn∣speakeable maner,* 1.1297 (saith Augustine) who knoweth how to worke his iust iudgements, not onely in the bodies, but also in the harts of men: who maketh not euill wills, but vseth them, as he will, seeing he cannot will any thing vniustly.* 1.1298 Cyprian also vpon the petitiō. Lead vs not into tēptation, or as he readeth: Suffer vs not to be lead &c. writeth, that the aduersarie can do nothing against vs, vnles God before hath permitted him,* 1.1299 and thence is power giuen him: and that that euill one hath power against vs in two respects: either to punishment, when we haue sinned, or els to glory, when wee are tryed. Which thing in so many

wordes welneere our Augustine expresseth:* 1.1300 Temptations (saith he) are made by Sathan, not by his authority, but by Gods sufferance, either to punish men for their sins, or els to proue and exercise them of Gods mercy.

Therefore by all these proofes a man may after a sorte per∣ceiue,* 1.1301 that hardening, when in the Scriptures it is attributed to God, signifieth not onely permission, but also the operati∣on of Gods wrath: for, (that I may say nothing of outward things, which make to the induration of reprobates,) the de∣uill himselfe, who worketh mightily in the children of disobe∣dience, is so in the power of God, that he doth nothing but at his commaundement.* 1.1302 And this is diligently to bee marked, that, whether by forsaking, or by any other waie that mā can shew or not shewe, God, who is most highly good, and vn∣speakeably iust, doth exercise such kind of iudgements, he is not the author, but the reuenger of crimes, while he punish∣eth one sin with another. For we seeke for the merite of mercie (saith Augustine) and we find it not,* 1.1303 because there is none; least grace should bee made of none effect, if it be not giuen freely, but rendred for deserts. But we seeke for the merite of hardening, and we find it. For, for good cause the whole lumpe of sin is condemned from the first beginning of it:* 1.1304 and as age increa∣seth, so wickednes thereupon groweth through a mans owne will, and thereupon also damnation. Therefore the Scriptures rehearse deliuering vp into euil lustes, and efficacie of error and such like, as the scourges of Gods wrath, and the iust recompence of reward.

[Obiection.] But God worketh (thou saist) hardnes of heart. But hardnes of heart is sin: for what is it els, than to resist the commaunde∣ment of God as Stephen cast the Iewes in the teeth? Therefore God worketh sin.

[Answere. 1] Answere. First, God worketh not hardnes of hart, (as hath been said) by instilling malice, but by forsaking, and deliue∣ring vp to y^e lusts of the hart, & to the deuil himselfe. [Answere. 2] Second∣ly,* 1.1305 in the Minor there is a fallacie of the accident. For (as Aug. teacheth,) the hardnes of heart, as manie other things, may be considered three manner of waies: to wit, as it is sin: as it is the

punishment of former sinnes:* 1.1306 and as it is the cause of sinnes fol∣lowing, namely, when through the error of a blind heart some euill is committed. And these diuerse respects concurre acci∣dentally in one and the same worke. Therefore as farre forth as hardnes (whereof wee speake) is a sin, it is the worke of man and the deuill: and it is Gods worke no otherwise than as it is a∣punishment. For hee is the author of euery punishment of sinne whatsoeuer it be: because euery punishment of sin, as it is such, is good, because it is iust. But God is not the author of sin, be∣cause it is euill. And God is exceeding good and iust, and can∣not be the author of an euill and vniust thing, as it is written: Thou art a God that hast no pleasure in wickednes.* 1.1307 And Cle∣mens Alexandrinus citeth out of the Poet: Iupiter who raig∣neth ouer the Gods, and beholdeth all things, is not the cause of euils to mortall men.

Hereupon dependeth an answere to an other obiection also: [Obiection. 2] That if God hardens men, they that sin, * 1.1308 seeme to be made excusable. For who may resist his will? [Answere.] But for two causes no place of defence or shift is left for such as be hardened. First because the merit of induratiō sticketh fast in themselues, as we haue seene. Secondly, they themselues wittingly and wil∣lingly harden their owne heart against Gods commaunde∣ment, and indurate themselues: as of Pharao not onely it is written, that God hardened him,* 1.1309 but also that he hardened his owne heart. And the wiseman witnesseth, that the wicked erre, because their own malice blindeth them. For through ma∣lice they shut their owne eyes, least they should see, and stop their eares, least they should heare, like the deafe adder that stoppeth her eare,* 1.1310 least she should heare the voice of the charmer.

CHAP. XVIII. Whether God hath predestinated the infidelitie of the reprobates, and sinnes in generall.

ANd these things of the effectes of reprobation. But here further the question was wont to be asked, i. Whethetr

reprobates, as they are said to be predestinated to suffer damna∣tion for sins, so also be predestinated to sins thēselues, infidelitie and others, whereby they draw damnation vpon themselues, or no? And generally, whether God predestinated any man to sin? Some men surely feare not to auouch it, as not repugnant vnto the trueth,* 1.1311 nor inconuenient. Of which opinion is An∣selme, Bishop of Canterbury, who was famous in the yeere 1060. for he boldlie affirmeth, that there is a predestination not only of good things, but may be said also to be of euill things after a sort because euill things are not done, vnlesse God doe permit them. Whereupon (saith he) after this sorte it is not in∣conuenient, that God hath predestinated euill things, while he correcteth not euill men, and their euill workes: but he is said more specially to foreknowe and predestinate good things, be∣cause he maketh them both to be, and to be good: but in euill things he causeth onely that they essentially be, and not that they be euill.

* 1.1312Contrariwise, Fulgentius in his first booke to Moni∣mus, (where plentifully, and of purpose hee handleth this question) defineth,* 1.1313 that the good and righteous God fore∣knew surely the sinnes of men, (because nothing that was to come, could be hid from him) yet that he predestinated no man to sinne. This opinion he confirmeth by the definition of pre∣destination, which in his iudgement is nothing else, than the preparation of the workes of God: or the mercifull and iust disposition of a diuine worke that should come to passe. Seeing therefore that iniquitie pertaineth not to the worke of God, which he knoweth how to punish, and not to commit; it will follow of the definition already brought, that a man is not predestinated of God to commit sinnes. Hee bringeth also his reason: That sinners should be vniustly punished of God, if by his will they should sinne, as being predestinated of him to sinne.* 1.1314 Further, he citeth Augustine and Prosper to be of the same minde. For Augustine in that notable worke, that hee wrote of the predestination of Saints, chap. 10. distinguishing betweene Gods foreknowledge and Predestination, saith: Predestination cannot be without foreknowledge: but fore∣knowledge

may bee without predestination.* 1.1315 For by predestina∣tion God foreknew the things that he would do: but he was able to foreknow euen the things that he doth not, as all sinnes. For albeit some things are so sinnes, that they be also punishments of sinnes: yet here sinne belongeth not to God, but iudgement. The same man vnto the Articles falsely laid to his charge,* 1.1316 (when the Pelagians spitefully traduced the doctrine of pre∣destination) as though hee would make God the author of sinnes: refuting that detestable and abominable blasphemy at large, thus writeth: The Lords predestination is neuer with∣out goodnes, neuer without iustice for all the waies of the Lord are mercie and trueth. And the holy deitie liked not to prepare the adulteries of matrones, and the deflouring of maidens, but to condemne them, nor to appoint them, but to punish them. And in the same place: Gods predestination hath not stirred vp, moued, or caused the falls of them that perish, nor the ma∣lice of wicked men, nor the iniquities of sinners, but he hath al∣together predestinated his iudgement, whereby he will render to euery one as he hath done, be it good or euill: which iudge∣ment should not be, if men should sinne by the will of God. Also, There is no predestination of God for the transgression of the law, and the committing of any kinde of sinne. It is sufficient to know that the standing of things bee of him, and that the ruines of things bee not of him: neither doth it follow, (as they that obiect such things, suppose) that God hath taken away re∣pentance from them, to whom he hath not giuen it: and that he hath throwne them downe, whom he hath not lifted vp: see∣ing it is one thing to make guiltie an innocent person, (which is farre from God) another thing not to haue pardoned a wic∣ked man, which belongeth to the desart of a sinner. Againe,* 1.1317 The rule of this matter in question must surely bee maintained, (which is cleere by diuine testimonies) that sinners in their owne euils are foreknowne onely:* 1.1318 but punishment is predesti∣nated for them. Hereunto Prosper a learned and godly man consenteth: The infidelitie of such as beleeue not the Gospell is not bred of Gods predestination. For God is the author of good things, and not of euill. And in his answere to the 15. ob∣iection:

God only foreknew, and did not also predestinate those things, which should not haue from him the cause of their wor∣king. To the same purpose did the Councell of Araus. deter∣mine in their last canon.

And as for Anselme he disagreeth not so much in sense, as in words from the things, which these fathers write & iudge: seeing hee vsed the word predestination in a more generall signification, for preordination: making it all one to prede∣stinate, and to decree that a thing should be. And now, there is nothing at all done,* 1.1319 that the Lord is vnwilling with all: yet so that we know, that good things are done by his assistance and working, euill things are permitted, he giuing them ouer, and ordaining and directing them to such good ends, as it pleaseth him. And this is it that Fulgentius also writeth, that God surely is not the author of euill thoughts,* 1.1320 yet that he is the ordainer of euill wils, and that he doth not cease to worke some good of the euill worke of euery euill man.

[Obiection.] Some man may say, that the elect are predestinate not onely to glorie but also to righteousnesse, to wit, to faith and good workes. Therefore also that the reprobates may seeme to be predestinate both to sinne and to punishment.

[Answere.] Answ. Election and reprobation doe agree in this, that as election is the preparation of glory, so reprobation is the preparation of punishment:* 1.1321 but they differ, that election im∣porteth the preparation of faith and good workes, whereby a man commeth to glorie:* 1.1322 but reprobation doth not import a preparation of sinnes, whereby a man commeth to punish∣ment. Wherefore this onely followeth, seeing the elect are predestinated to faith and repentance, that they may be holie and blameles before God, that the reprobates are not prede∣stinated to the same grace.

[Obiection.] But, the hardening of reprobates is predestinated of God. And that is sinne. Therefore some sinne is predestinated of God.

[Answere.] The answere to this obiection is manifest by those things that haue been spoken. For the hardening of reprobates is so sinne, that withall it is also the punishment of sinne: and it so

faire forth pertaineth to Gods predestination, because it is not farre from the working of it. For those things that bee so sinnes, that withall they be also punishments of sins, in them not sinne, but Gods iudgement pertaineth to Gods predesti∣nation, as I haue shewed out of Augustine.

CHAP. XIX. That predestination is stedfast and vnmoueable.

THe fourth part of this whole treatise,* 1.1323 according to the di∣uision set downe in the beginning, is of the vnchange∣ablenes of predestination. Where wee must consider, that e∣lection and reprobation, namely, the decree of God concer∣ning the either sauing of men in mercie, or the punishing of them in iustice, cannot be changed, so that of the number of the elect any one perisheth: or contrarily any of the repro∣bates be saued: but as well the one be vnfallibly saued, as the other be vnfallibly damned.

This opinion may be confirmed by many testimonies of the sacred Scriptures. Ioh. 6. the Lord saith:* 1.1324 euery one that the father giueth me, shall come vnto me, and all that commeth vnto me, I will not cast forth. And chap. 10. My sheepe heare my voice, and I know them, and I giue vnto them eternall life, neither shall they perish for euer, and no man shall plucke them out of my hand. My father who gaue them me, is greater then all, neither can any man pull them out of my fathers hand. 1. Ioh. 2. They went of from vs, but they were not of vs. For if they had been, they had surely continued with vs. 2. Tim. 2. The foundation of God standeth sure, hauing this seale: God know∣eth who are his. As also Apoc. 7. there is mention made of the seale of the liuing God, and of the certaine number of them that are sealed in their foreheads: to wit, of the seruants of God, whom his grace preserueth harmeles, and vntouched among the midst of the stormes of calamities vpon sea and land. So afterward in the same booke, chapter 13. and 17.

power is giuen to the Dragon and beast to seduce the whole earth: yet the elect are excepted, whose names are written in the booke of life, from the foundation of the world. There∣fore the elect cannot be deceiued, at the least finally. As also Mat. 24. False Christs and Prophets shall arise, and shall worke great signes and miracles, to seduce, if it might bee, the very e∣lect. What meaneth that saying of Paul, Rom. 8. Wee know that all things worke for good to them that loue God, that is, that are called of purpose.* 1.1325 All things he saith, euen euill things, yea sinnes themselues, as Augustine witnesseth. And most plainly the Apostle confirming the same, addeth: For whom hee foreknew, them hee predestinated also to bee made confor∣mable to the image of his sonne. Whom he predestinated, them he hath iustified, and glorified also. What shall we say then to these things? If God be for vs, who can be against vs? euen he who spared not his owne sonne, but gaue him for vs all, how shal he not with him giue vs all things also? Who shall accuse the e∣lect of God? who shall condemne? who shall separate vs from the loue of Christ? Neither death nor life, &c. And in the 9. chapter of the same Epistle: It cannot bee that the word of God should faile. On whom he will he hath mercie, and whom he will hee hardeneth. Who shall resist his will? And chap. 11. God hath not cast away his people whom he foreknew: which thing he there sheweth by the example of Elias times, and of the Iewes of his time: among whom albeit farre degenerate, and enemies to the Gospell, yet God reserued to himselfe a remnant according to the election of grace. And he annex∣eth a saying worthie to bee remembred: Israel obtained not that he sought for: but the elect attained it, and the rest were hardened. And a little after: Therefore as touching the Gospell they are enemies for your sakes, but in respect of election they are loued for their fathers sakes. For the gifts and calling of God are without repentance: that is, surely fixed without changing, as Augustine expoundeth, who also warneth vs to vnderstand this saying, not of that calling whereof it is sayd: Many are called, &c. but of that, whereby the elect are cal∣led.

[ 2] Secondly,* 1.1326 the propounded sentence leaneth on most effe∣ctuall reasons. For what things God from eternitie fore∣knoweth, they must needes certainly and vnfallibly come to passe, as they be foreknowne of him. For foreknowledge is the knowledge of a thing that shall be. And that which shal come to passe, must needes bee done. And it is confessed al∣ready, that God foreknoweth who shall be saued, and who shall be damned. Ergo, &c.

Further, the decrees of God are vnchangeable.* 1.1327 But election and reprobation (as it is said) be the decrees of God, of sauing whom he will in mercie, and condemning whom hee will in iustice. Therefore it cannot be, but both election and also re∣probation is firme and immutable, so that neither the elect can perish, nor the reprobates be saued. For of the immuta∣bilitie of Gods secrets it is said:* 1.1328 The strength of Israel will not lye, nor repent. For he is not a man, that he should repent. Also, God is not as a man, that he should lye, nor as the sonne of man, that he should be changed. He hath said, and shall he not doe? he hath spoken, and shall he not accomplish? And in Esay: The Lord of hosts hath decreed, and who can breake it?* 1.1329 The hand of the Lord is stretched out, and who shal turne it away? And, My counsell shall stand, and I will doe all my will.* 1.1330

But in that God now and then denounceth and threat∣neth some things, which yet afterwards he doth not,* 1.1331 by the example of the Niniuites, and of Ezechias: wee must vnder∣stand, that therein the Scripture speaketh according to the nature of second causes, or els with the condition secretly vnderstood of repentance, and prayer, as Iere. 18. such like sayings are expounded: and not in respect of Gods simple and absolute decree. In which sense it is well said of Grego∣rie: The Lord knoweth how to change his saying, but neuer knoweth how to change his counsell. And of Augustine: God knoweth how to change his saying, if we would change our life.

Thirdly,* 1.1332 examples manifestly proue the infalliblenes of pre∣destination. Pharao, Sehon, and the kings of the Canaanites with their subiects were appointed to destruction. What

was done? their hearts were hardened, that they might fight against Israel and perish for their sinnes. And it is expressely written:* 1.1333 It came of the Lord to harden their hearts to fight with Israel, that he might destroy them. So Elies sonnes hear∣kened not to the voyce of their father, because the Lord had appointed to destroy them. Roboam heard not the people, because it pleased the Lord by that meanes to rent the king∣dome,* 1.1334 and to pull it away from Salomons race. Absalom and euery man of Israel despised the good counsell of Achi∣tophel, and heard Husai: because the Lord minded to de∣stroy Achitophels counsell, to punish Absalom. Likewise nothing of the word of the Lord against Ahabs house fell to the ground,* 1.1335 but the Lord accomplished as hee had spoken by his seruant Elias.

* 1.1336On the other side, how wonderfully was Ioseph, when his brethren went about to kill him, sent into Egypt, and ad∣uanced to the gouernment of the kingdome, that the counsel of the Lord might be fulfilled? What was of lesse hope in the eyes of men, than Dauids raigne? Yet he rose to the dignitie of the kingdome out of all his persecutions, and gouerned the people by the knowledge of his hands; that the Lords counsell might stand, when all the deuises and counsels of the people were scattered. These things are plaine and cleere.

* 1.1337But that is more notable that wee reade of Christ him∣selfe. Herod and Pontius Pilate with the Gentiles and peo∣ple of Israel were gathered together against him, to doe whatsoeuer the hand and counsell of the Lord had before determined to bee done.* 1.1338 And when by the determinate counsell and prouidence of God they had taken him, being yeelded vnto them, with wicked hands they crucified and slue him, and fulfilled all things that the Prophets had writ∣ten of him, albeit all the while they went about another thing. What shall we say of the Apostle, and teacher of the Gentiles?* 1.1339 who first was a blasphemer, and a persecutor, and an oppressor, how mightily and miraculously was he called to the Gospell,* 1.1340 when it pleased God, who had separated him

from his mothers wombe?* 1.1341 And to vse not so much examples of persons, as of nations: the Gentiles, who sought not after righteousnesse, attained vnto it, and the Lord was found of them who sought him not, and made manifest to them that did not enquire after him: But Israel did gainsay,* 1.1342 and seeking his owne righteousnes, was not subiect to the righteousnesse of God. For the elect obtained it, the rest were hardened, as it is written: He gaue them the spirit of slumber, eyes that they should not see, and eares that they should not heare.

Fourthly,* 1.1343 the same doctrine of the vnchangeablenes of Gods predestination, is in sundrie places mentioned of Au∣gustine, as cap. 7. de correp. & grat. If any of the elect peri∣sheth, God is deceiued, and is ouercome by mans sinne: but none of them perisheth, because God is not deceiued, nor ouercome by any thing. But he speaketh of such as be elected to raigne with Christ, and not in that sense as Iudas was elected to the worke whereto he serued. And in his answere to the Articles falsely laid to his charge: The predestination of God, albeit it be vncertaine with vs, yet with him, who made the things that shall come to passe, it abideth vnchangeable: neither doth he darken the things that he inlighteneth, nor destroyeth what he doth build nor plucketh vp what he hath planted. For the gifts and calling of God are without repentance, and the foundation of God standeth sure, hauing this seale: The Lord knoweth who are his. And most notably, in Soliloq. cap. 28. All of vs are as a menstruous cloth, comming out of a corrupt and filthie lumpe: but thou that only art cleane, doest purifie them in whom it pleaseth thee to dwell, whom without their merits thou hast predestinated before the world, and chosen for thy selfe to be a holy temple, whose names and number thou knowest, and who cannot perish, to whom all things worke for the best,* 1.1344 yea euen their very sinnes. For when they fall, they shall not fall downe, because thou puttest vnder thine hand, keeping all their bones, that none of them bee broken. But yet the death of sinners is most miserable, (those I meane) whom (before thou madest heauen and earth) according to the great depth of thy iudge∣ments, being secret, yet alwaies iust, thou didst foreknow for e∣ternall

death, whose names and merites are numbred with thee, who hast numbred the sand of the sea, and fadomed the bot∣tome of the depth:* 1.1345 whom thou hast left in their vncleannes, to whom all things worke for euill, yea their very praier is turned into sin, that if they should ascend into heauen, and make their neast among the starres, they might as dunge perish, and not in the end.

Likewise the Author of the calling of the Gentils, lib. 2. cap. 10. saith: All the sonnes of adoption not onely are elect at the time of their calling here in this life, but also before the world was made: in which election, what man soeuer was not in Christ foreknowne, shall by no meanes be made partaker of him. And by and by. The foreknowledge of God looseth nothing of the fulnes of the members of Christs bodie, and the whole summe forknowne, and in Christ before the world forechosen, cannot bee by any hurt diminished. No man can doubt that this is Luthers verie doctrine,* 1.1346 that readeth his booke of ser∣uile will, where he often mentioneth, that the elect are buil∣ded vp by the word,* 1.1347 and made better, and that the reprobates are offended, and become worse: that they amend their life by the holie Ghost, and that the other perish without amend∣ment:* 1.1348 and if the elect bee in an error, yet that before their death they do come into the right way:* 1.1349 that this is necessary, and that they cannot finally bee offended. And praefat. ad Rom. he writeth, that the decree is stable, and the necessitie vn∣moueable of Gods predestination: and he saith, that this neces∣sitie is verie necessarie for our saluation and consolation: be∣cause we be so weake in our selues, that if saluation stoode in vs, verie few or none should be saued: for the deuill would conquer all. But now seeing this sure and most certaine decree of God cannot bee chaunged, nor abolished, by any creature, wee haue hope that at length we shall ouercome sin,* 1.1350 albeit now it rage in our flesh. These things in that place saith Luther. But as it is a point of sound doctrine, to hold, that y^e predestinate number of the chosen can neither be increased nor diminished: so not to rest therein is Pelagianisme, as Prosper testifieth. Which Hilarie also confirmeth, reporting that the remnants of the

Pelagians tooke it hardly, that such as were of sound faith, prea∣ched that men were so predestinated both to the one and the other state, that none could go from one to the other.

By these things then it is manifest,* 1.1351 that such as be predesti∣nate [ 1] to eternall life, doe not perish, yea cannot possibly: and that because of the counsell of Gods will, that cannot be in∣fringed, or hindred by any creature. It is plaine also, that the number of such as shall bee saued, is sure and certaine with the Lorde, who knowes his owne,* 1.1352 and numbereth the sand [ 2] of the sea. Whereunto Augustine de Correp. & gra. cap. 13. The number of them that be predestinated to the kingdome of God is so certaine, that nothing may bee added to them, nor taken from them. Againe ad Laur. cap. 29. The number of the blessed, whether it be that which is, or that which shall be, is in the eye of that workeman, that calleth things that bee not, as though they were, and disposeth all things in number, weight and measure. And whereas some thinke that the number of [ 3] the elect is precisely so great, as there be deuils, that fell from the society of the Angels, it is surely curiosity. Augustines opinion is better in the place now alleaged: who albeit hee acknowledge that the elect among men doe come in the place of the Angels that fell, to restore the city of GOD, yet hee saith nothing of the equality of the number, yea hee leaueth it in doubt, as a secret knowen to God. For to what purpose should a man auouch a thing with perill, that safely he may be ignorant of?

CHAP. XX. Answeres to such obiections, as are wont to be made against the vnchaungeablenes of Predestination.

BVt some obiect vnto vs in this place,* 1.1353 that a windowe is opened to impiety, by making as it were sides, whereto neither must anything be added, nor any thing detracted: & fatall necessity is brought in: the free will of man denied: the

ministerie of the word and praiers taken away: sinners are ex∣cused; and (which God forbid) God is accused as the author of sin: and men are prouoked to despaire, and such other like, whereby subtil detractors openly vaunt themselues, as the Pelagians did in old time, by the report of Prosper and Hilarie. Further beside these consequences of mans reason naughtily wrested, there bee some places of Scripture obie∣cted, but in vaine as we shall see.

[Obiection 1] First, therefore they cauill, that a windowe is opened to hai∣nous offences, because men thus thinke: It must needes be done that God hath predestinated: Therefore whether I do well or ill, if I be predestinated to Gods kingdome, I shall be saued: if I be not, I shall be damned.

[Answere.] I answeare. What ignorant men, I will not say, Epicures thinke or not thinke, it is nothing to vs. For manie abuse euen the doctrine of grace, and thinke; because we are iusti∣fied freely, men must giue themselues to sin, that grace may abound:* 1.1354 whose iudgement is iust, saith Paul. But that must not bee imputed to the doctrine, but to the abuse of it. For [ 1] first it belongeth not to vs to giue sentence of Gods secretes, but the will of God reuealed in his word is to be followed. And that commaundeth vs to heare the sonne, to repent and to be∣leeue the Gospell, that we may be saued. So Luther represseth those wicked speeches, on the 26, of Genesis, and elsewhere. For it is all one, as if a man said: what God hath appointed must be; therefore all care of our soules, and all our labour is vncertaine, and to no purpose.

* 1.1355 [ 2] Secondly, predestination not onely appointeth the ende, but also the meanes vnto the end, as the Apostle saith: whom hee hath predestinated, them also hee hath called, iustified, and glorified. Also, Hee hath chosen vs in him that wee should bee holy, and without blame before him. Wherefore, it is a platting of a contradiction that he who is predestinated, can will and do euill finally. Yea rather, as Augstine writeth, they that be of the number of the chosen & predestinate, albeit they leade a bad life for a time,* 1.1356 yet through the goodnes of God they are brought to repentance, and are not taken out of this life in their

sins: for predestination is the preparation of Gods benefites whereby as many as be deliuered, are most certainely deliuered. Therefore that vaine and idle reason (as it is called) doth not trouble vs, which if wee should obey, it is to no purpose whatsoeuer we do in our life.

But let the obiection be turned vpon them, that so bring in predestination, that they separate the means from the end. In old time such was the heresie of the Predestinati, who,* 1.1357 (as Sigebert witnesseth in Chron) sprung vp vnder Honorius the Emperor, and Pope Zosimus, were so called of the doctrine, they held: because naughtily vnderstanding predestination and grace, they auouched, that neither the study of good works profited them that liued well, if they were predesti∣nated of God to death, nor that the vngodly were hurt by wicked liuing, if they were predestinated of God to life. By which assertion they withdrew good men from good things, and stirred vp euill men to wickednes.

Another obiection was of destiny,* 1.1358 that it was brought in if all things depend on the stable & immutable decree of Pre∣destination; as for example, who shall receiue the word, who not: who shall beleeue, who shall not, and thereby who shall be saued, who damned.

I answere. We preach not destinie but the depth of Gods grace, whereby the difference is made of the elect from the lumpe of perdition, the rest in the same lumpe being forsaken by the iust iudgement of God. And whereas the order of Gods grace, and his iudgement is vnmoueable, that maketh nothing for fate or destinie: vnlesse peraduenture we should take fatum to be deriued of fando, which is of speaking. For we cannot denie, that God once spake, that is, vnmoueably and vnchangeably decreed, what things he would doe, as he knew vnchangeably all things that should bee, in which re∣spect (as Augustine writteth) wee may say,* 1.1359 fatum hath his name of fando. But this name was wont to be vnderstood in another matter. For in the commō vse of speaking, by fate men vnderstand the force of the position of the starres and planets, as it falleth out, when a man is borne, or conceaued,

or newly formed,* 1.1360 & this is the Mathematicall fate. Also those things are of many writers called fatal, which happen beside the will of God, and men, by the necessitie of a certaine or∣der, as that verse sheweth:

What once prepared is to be, Surmounteth Ioue his high degree.

And in Homer (the prince of Poetes) Iupiter lamenteth, that he could not deliuer from death his deare sonne Sarpe∣don, whom fate compelled to die: Likewise Neptune mour∣neth because he could not hinder the returne of Vlisses into his countrey, that he might reuenge Cyclops his sonne; for the sates had decreed that Vlisses should returne into Ithaca. And in Ouid the same Iupiter saith:

Thinkest thou alone (O daughter deare) from thee to put away vnconquerable fate?

And afterward:

The fates that stable be, and do abide for aye, feare neither planets thunderbolts nor any great decay.

* 1.1361Also this opinion is commonly attributed to the Stoicke philosophers, albeit Augustine doeth mitigate their opinion) because they said that the knitting together of things by fate doth depend vpon Iupiter, whom they supposed to be the so∣ueraigne God. For in Aulus Gellius li. 6. cap. 2. there is Chry∣sippus his definition of fate or destinie:* 1.1362 that it is the naturall and vnchangeable coniunction & order of all things frō euer∣lasting.* 1.1363 As Cicero also noteth the opinion of such mē as say, that all things are brought to passe by a naturall binding and coupling together without interruption. These dotings not only the Church, but also sounder phylosophie reiecteth and condemneth: both because they take from God his libertie and omnipotencie, and also because they abolish the order and manner of working ordeined by Gods wisedome in second causes. For some second causes bee ordeined of God to certaine and determined effectes, other be not, but of their owne nature are indifferent to bring forth this or that effect.

* 1.1364Other men doe terme the connexion and order of all causes hanging on the wil of God by the name of fate, which we vse to call Gods prouidence. So Anneus Seneca: (The

fates leade him that is willing, & draw him that is vnwilling,) most euidently called that fate, which in the same place hee had called the will of the highest father. And Apuleius saith,* 1.1365 that fate is a diuine Lawe, whereby the ineuitable purposes and entreprises of God are brought to passe.* 1.1366 After the same maner Boëtius spake many things of fate. For he will haue a fatall order to depend vpon the simplicitie of the diuine pro∣uidence:* 1.1367 so that prouidence is a diuine way disposing all things, but fate is a disposition inherent in moueable things, that is, the execution of that eternall prouidence in God. And seeing fate proceedeth from the beginning of an immoue∣able prouidence, he writeth, that hence it commeth to passe, that it also is immutable.

With such men as these bee, if we credite Augustine,* 1.1368 wee must not greatly contend about the worde, seeing they attri∣bute the very order of causes, whereby euery thing is done that commeth to passe, to the will and power of the Soue∣ragne God, whom most truely wee beleeue, both that hee knoweth all things before they be done, and also leaueth no∣thing vndisposed: and all powers are from him,* 1.1369 albeit not all wils proceede from him. For euil wils are not from him, because they are against nature, which commeth from him.* 1.1370 Yet because wee must speake of diuine things according to the rule of pietie, it is beter to abstaine from the word fate or destinie, as Augustine in the same place notably aduiseth vs chapter 1. Humane kingdomes are altogether appointed by the diuine prouidence, which if a man therefore attribute to fate, because he vnderstandeth thereby the very will and power of God, let him hold his iudgement still but let him reforme his tongue.

But it is an vngodly & sacrilegious thing,* 1.1371 that some ende∣uour to finde fault with y^t order of causes which are coupled together, which order is certaine with God foreknowing & disposing it: such men must at length needs fall to this point, that they will both deny Gods foreknoweldge, and also all prophecie, that is clearer then the light, (as Cicero did, de di∣uinat. 2. For if all future things be foreknowne, that they shall

in that order come to passe, as they are foreknowne that they shall bee. And if they shall come to passe by this order, the order of things is certaine with God foreknowing them. And if the order of things be certaine, the order of causes also is certaine. For not any thing can be done, before which there went not some efficient cause.

[Obiection. 3] * 1.1372But in this order of causes that are ioyned one with ano∣ther, is there any libertie of our free will? Doeth the chaine of predestination constraine the very motions also of mens mindes?

[Answere.] * 1.1373I answere, there is a threefold libertie according to the common distinction: libertie from coaction, from sinne, and [ 1] from miserie. Of these three, libertie from coaction or compul∣sion is the propertie of the will, that cannot be lost, as Bernard sayeth, that is, that whatsoeuer it willeth, whether it bee that which is good, by the grace of God: or that which is e∣uill of it one nature, it alwayes willeth it freely, that is, with a voluntary motion, and not by compulsion. Wee doe surely many things against our will, and compelled: yet the will it selfe can desire or chuse nothing vnwillingly and forced: be∣cause if it should wil by constraint, it should vnwillingly wil, which implyeth a contradiction.* 1.1374 Otherwise as it is in Au∣gustine, man naughtily vsing freewill, lost both himselfe and it, and hereby, hee that is the seruant of sinne, is at libertie to sin, but to doe right cously he is not free, vnles being deliuered from sinne, he begin to be the seruant of righteousnesse. Moreouer, if [ 2] by free be meāt that, which is subiect to none, nor dependeth vpon any other thing,* 1.1375 or is limited, in that sense wee must not doubt, that there can be no libertie of mans will, but that all things are done of necessitie, as God hath foreknowne, and worketh by his vnfallible counsel,* 1.1376 and power, as Luther often mentioneth in many places in his booke of seruile will. For as other things, so the elections of the wils of angels and men, are subiect to Gods prouidence,* 1.1377 in whom we liue, bee, and are mooued, and who inclyneth the heart of a king, whither souer he will.* 1.1378 Gregorie Nyssene in his booke that he wrote of man, saith: prouidence is of such things as be not in vs, And

Damascene lib. 2. orth. fid. writeth,* 1.1379 that God foreknoweth only the things that are in vs, and doeth not foreordaine them.

But these are daungerous speeches, and ought not or can∣not be admitted but very warily; as Thomas aduiseth vs:* 1.1380 And Augustine much better: All wils are subiect to the wil of God, euen all wils, because they haue no power but what he granteth them.

[Obiection.] But thou wilt say,

• What is determined of God, necessarily so commeth to passe, as it is determined.
• But all actions and moti∣ons of the mindes of men are determined of God.
• Therefore ne∣cessarily they so come to passe:
• & by the force of the consequent, there is in them no libertie of our will.

[Answere.] This Syllogisme being granted, wee yet denie that which is inferred vpon it. For we must make difference betweene the necessitie of coaction,* 1.1381 and immutability. That moueth violently through an externall beginning only▪ but this imposeth surely a necessity vpon the second causes, that they effect this or that thing, and thereby also vpon the effects, that they so come to passe:* 1.1382 yet it taketh not away the natures of things, but rather confirmeth them. Therefore albeit in respect of God, who foreseeth all things infallibly, and vnchaungeably foreordayneth them, necessari∣ly, that is, infallibly and vnchaungeably all things come to passe: yet in respect of the second causes, (them I meane, that are not in their owne nature limited to certayne effects, as be all the willes of Angels and men,) many things are done con∣tingently, and by choice. And it is to be marked, that, seeing effects haue their names of their next causes, such effects are rightly called contingent: euen as they, that arise of second causes necessarily working, (as the motions of heauen, the heate of fire,) are, and are called necessarie: albeit notwith∣standing in respect of God, altering the order of nature, as often as pleaseth him, contingencie or chaunce hath also place in such. Examples confirme this answere.* 1.1383 As for ex∣ample Christ must suffer and be slaine, yet he suffered and dyed willingly, as it is written: I lay downe my life,* 1.1384 that I may take it againe. No man taketh it from me.* 1.1385 I haue power to lay it downe, and I haue power to take it againe. Also, All things

must bee fulfilled, which were written of him: yet what was more casuall, considering the natures of second causes, than that the souldiers cast lots for Christs coate? that they brake not a bone of him? and such like. In the Angels also & per∣fect spirits in heauen, so mightie is the kingdome of grace, that necessarily they doe not sinne: shall we therfore depriue them of the libertie of their will? What shall wee say of God himselfe, who is vnchangeably good, who must needes al∣waies liue, and foreknow all things? Yet God forbid that we should put the life and foreknowledge of God vnder necessi∣tie: as neither is his power diminished, when he is said, that he cannot dye,* 1.1386 or bee deceiued. Which example Augustine also vseth: where hee answereth in like maner the foresaid question by that distinction of a twofold necessitie. And chapter 9. he writeth, that it doth not follow, that if there bee with God a certaine order of causes, therefore nothing is in our will seeing in the very order of causes euen our willes are ac∣counted. Anselme writeth at large of this matter, concerning the agreement of Gods foreknowledge and predestination with freewill.

CHAP. XXI. Answers to the other obiections.

[Obiection 4] * 1.1387BVt 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:* 1.1388 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,* 1.1389 out of season, rebuke, reproue, exhort with all trueth and do∣ctrine, watch in all things. And the Lord himselfe saith:* 1.1390 If thy brother sinne against thee, goe and tell him his fault, &c. if hee heare thee, thou hast wonne thy brother.* 1.1391 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,* 1.1392 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,* 1.1393 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,* 1.1394 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,* 1.1395 hearing by the sense of the body, they heare not with the assent of the heart.* 1.1396 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* 1.1397

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,* 1.1398 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:* 1.1399 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,* 1.1400 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,* 1.1401 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.* 1.1402 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,* 1.1403 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,* 1.1404 as though the decree of God made concerning some man, (put the case of condemning him) might be alte∣red by sacrifices and prayers:* 1.1405 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,* 1.1406 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,* 1.1407 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,* 1.1408 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.* 1.1409 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.* 1.1410 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!

* 1.1411But 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:* 1.1412 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:* 1.1413 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,* 1.1414 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:* 1.1415 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:* 1.1416 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,* 1.1417 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,* 1.1418 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.* 1.1419 Hee teacheth the same thing at large, and amplifieth it by the consideration of so many perils, and deuils daily assaulting vs.* 1.1420 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.] * 1.1421But 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?* 1.1422 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.

CHAP. XXII. Answeres to some places of scripture, vsually obiected a∣gainst the certainety of Predestination.

BVt they that make the grace of election common to all, and will haue it made frustrate of many afterwards, through vnthankefulnes, for the most part obiect these pla∣ces out of the sacred Scriptures. First, The Pharises and law∣yers are sated to reiect the counsell of God against themselues:* 1.1423 therefore they made frustrate vnto themselues election, which was common to them and others.

I answere. By the counsell of God in that place is not

meant election, or the ordination of the Pharisees to eternall life. For if they had been ordayned thereto, doubtles they had beleeued.* 1.1424 But the will of God reuealed by the ministery of Iohn Baptist is noted, that such as desire to bee saued, and to flee from the wrath to come, should be baptized with the baptisme of repentance, and beleeue in him, that was to come after him, that is, in Christ Iesu. Therefore this the E∣uangelist meaneth, that the people and the Publicanes o∣beyed the doctrine of Iohn to saluation: and that the Phari∣sees and Scribes did not obey to their great harme, indeuo∣ring to establish their owne righteousnes.* 1.1425 After this maner Paul to expresse his faithfulnes in his ministery, which he had receiued to testify the Gospell of the grace of God, saith, that he eschewed nothing, to the intent he might declare to the E∣phesians all the counsell of God, that is, faith and conuersion, as the text there sheweth.

[Obiection 2] 2. Obiection. They, to whom some of the epistles of the A∣postles were written, were Saincts, and elect: yet in them many* 1.1426 fell away from the faith, and perished. Therefore some elect doe perish.

[Answere.] Vnto the Maior is answered, that they were Saints and elect, but not all, because many are hypocrites in the assem∣bly of the visible church. Therefore the argument consisteth of pure particulars. Further, the name of the Elect, is not vsed after one sort in the Scriptures. Beside the speciall significa∣tion, whereby such as before ordayned to eternall life, are cal∣led Elect, there is also this vse of the word, that generally, (speaking after the rule of charity, and not of faith) they are called Elect, whosoeuer by outward calling are numbered with the people of God, whether in deed they bee already faithfull, and sanctified, and elect before God, or not: and according to this general signification we graunt the whole argument.

[Obiection. 3] 3. Obiection of the booke of life is somewhat harder,* 1.1427 when Dauid saith: Let them be blotted out of the booke of the liuing, and not be written with the iust. As also Moses intrea∣ting for the people, praied. Either forgiue their sinnes, or if not,

blot me I praie thee out of the booke that thou hast written.* 1.1428 To whom the Lorde answered: Him that sinneth against me, will I blot out of the booke of life. Therefore some written in the booke of life, may be thence blotted out, and consequently, some predestinate to life, doe perish, because the predestination of Saints and the booke of life, are all one; at the least in sub∣stance,* 1.1429 albeit they somewhat differ in reason. For predestina∣tion is the very ordination of the Saintes to eternall life. But the booke of life metaphorically is nothing else, than the know∣ledge in the minde of God of them that be predestinate, as Tho. in 4 cap. ad Phillip. and others expound.

[Answere.] I answere. Augustine handling that place of the Psalme, answereth this doubt after this sort, that who so be in very deede written in the booke of life, not one of them is blotted out:* 1.1430 but blotting out pertayneth to them onely, that not in very deede, but onely in their owne, and other mens opinions are written therin: and that such are said to be blotted out, when it is manifest in this world, or that which is to come, that they were not in the number of the predestinate. Some men make a distinction thus,* 1.1431 that the booke of life is taken two maner of waies: either for the catalogue of the elect vnto eternall life, or els for the catalogue of them, that professe the saith of Christ, and are counted among the members of the Church, whereof many doubtles are blotted out. So Ezechiel 13. it is said of the false prophets: They shall not be in the as∣sembly of my people, and shall not be written in the writing, that is, in the booke of the house of Israel. He meaneth, that, albeit false prophets would seeme to bee the people and Church of God, yea the piller thereof, they should be so farre from bee∣ing reckoned in that degree, as that they should be accoun∣ted altogether strangers from Gods people. The matter commeth all to one point. Augustine confirmeth the said ex∣position, partly by that that followeth in the words of Dauid: and let them not he written with the righteous: from whence he gathereth, that such men, as touching Gods iudgement, were not yet written in the booke of the liuing: partly by other places of Scripture concerning the booke of life, as that

which the spirit of God saith in the Apocal.* 1.1432 That they all shall worship the beast, whose names are not written in the booke of life. Therefore saith Augustine, they shall not worship, that are written. Further Dauids prophesie is wholy directed against Iudas the traytor, & other obstinate enemies of Christ, stran∣gers from the grace of election, reprobates, and children of perdition, as it is plaine by the interpretation of Paul. For thus he saith: Israel obtained not that which he sought for,* 1.1433 but the elect haue obtayned it, and the rest were hardened, as it is writ∣ten: let their table be their snare: let their eyes be darkened, &c. These bee Dauids very words out of this very Psalme: which seeing the spirit of God expoundeth of the reprobate Iewes, such as pertaine not to election, it appeareth that their writing in the booke of life cannot otherwise be taken, than as farre forth as they gloried for a while in the title of the Church, till they were blotted out, that is, were declared to be cast awaies, & no waie pertainnig to the body of the Church.

But Moses was one of the predistinate sonnes of God,* 1.1434 and truely written in the booke of the liuing. Therfore some truly written in the booke of life are blotted out of it, or may be blot∣ted out.

[Answere.] I denie the consequence, because the Maior which is o∣mitted in the argument is false: to wit, that Moses was blot∣ted out, or could be blotted out of the booke of life. He surely wished to be blotted out for the sin of Israel, rather than the name of God should be blasphemed among the Gentiles: but it was not done, or could be done, because he wished it. Nether are we to maruell, that Moses wished that, that could not bee, seeing this is vsuall in the praiers of the Saints, that through a certaine vehement loue of God and their neigh∣bor, their will is caried away euen vnto things that cannot be done. Example hereof we haue in this very wish of Moses, who desired to drawe rather vpon himselfe the punishment and damnation of transgressors, if God would not at all par∣don their sin. For the iustice of God doth not suffer him to punish an innocent for an offender, but the soule that sin∣neth shall die. Euen as Moses that wished such a thing, was

answered of the iudge of the worlde: He that sinneth a∣gainst me, I will blot him out of the booke that I haue written. So Dauid prayed:* 1.1435 Who will graunt me, that I might die for thee, sonne Absolom? Whereas yet it could not be, that hee should die for Absolom. Christ also knew well enough, that he must drinke of the cup, yet he said: Father if it be possible, let this cup passe from me. And to vse a most like example, Paul wished to bee accursed from Christ,* 1.1436 for his brethren the Israelites; that is, for the loue of Christ hee was ready, if it were possible to lose the kingdome▪ of heauen, and to goe to hell;* 1.1437 as often Chrysostome expoundeth that place. But as touching the Lordes answere to Moses, when hee saith, That he will blot him out of his booke, that hath sin∣ned against him: the answere is all one, with that that we made before to the place of the Psalme, which Ambrose also vpon the ninth to the Romanes, plainely approueth by his iudgement, and among the later writers, Doctor Heerbrand subscribeth vnto him.* 1.1438 Therefore let Huber ra∣ther consult with them, than scorne the trueth and the lo∣uers of it, and tauntingly terme them doubtfull Doctors, when as he himselfe plaieth more truely, the doubtfull dis∣puter, dallying with the doubtfull significations of wordes to deceiue others.

[Obiection. 4] Beside, it is obiected out of the twelfth chapter to the Hebrewes.* 1.1439 Yee are come to mount Sion, the citie of the li∣uing God, the heauenly Ierusalem, and to thousands of An∣gels, and to the companie of the first borne, &c. Take heede that yee despise not him that speaketh, for if they escaped not, that despised him that spake in Gods name in the earth: much more wee, if wee abhorre him, who is from heauen. Some of these, of whome this speech is, doe fall away, and perish for euer: because hee terrifieth them with eternall punishments, if they resist the worde. But these that are spoken of, are written in heauen: therefore some of such doe pertsh.

[Answere.] I answere that of pure perticulars nothing is concluded.

Certainly the Minor is onely particular: because it is spoken of those first begotten, that are written in heauen, and not of other whomsoeuer, that pertaine to their societie and the Churches: among whom it is not to be doubted, that many are hypocrites, that shall in their time be iudged of the Lord. But (say they) it is written: keepe that thou hast, that no man [Obiection. 5] take away thy crowne. He that standeth,* 1.1440 let him take heed lest he fall. If God spared not the naturall branches, take heed,* 1.1441 that he spare not thee also. In feare and trembling worke your sal∣uation. These and the like exhortations and threatning per∣taine to all, euen to Gods elect. Therefore the elect are not without perill of losing saluation.

[Answere.] I answere. There is a fallacie from that which is not the cause, as if it were the cause: for whereas such exhortations and threatnings meete vs in the Scriptures, it is not therefore done, because the saluation of the elect is not in good safetie, as touching the grace of the chuser: but seeing the elect carry about them and in them manifolde infirmities, and endure sundry temptations of the world: the holy Ghost thinketh good, by those meanes to worke in them watchfulnes and perseuerance for their saluation.

But what shall we say to that of the Apostle, I beat downe [Obiection. 6] my body, & bring it into subiection, least by any meanes,* 1.1442 when I haue preached to others, my selfe became a reprobate. Paul doubtlesse was elected, yet he laboured that he might not bee a reprobate.

[Answere.] I answere. Grammar vndoeth this knot. For a reprobate is here opposed to one approued, and the meaning is, that hee went before others in example, least by not doing what he taught, he should bring himselfe into contempt. So siluer is called reprobate, Ieremie 6.30. And diuerse times this signi∣fication meeteth vs, as 2. Cor. 13.6.7. Secondly though we should grant, that reprobate here is taken for one that is to be condemned in eternall death, what consequence is this? Paul and other elected to life chastise their flesh, and vse other ex∣ercises of faith and repentance, that they perish not: There∣fore

some of the elect doe fall away from grace Nay there∣fore they doe not fall away because they carefully shunne falles, and vse the meanes vnto saluation.

WHETHER AND HOW WE MAY BE CERTAINE AND SVRE OF OVR Election in Christ.

CHAP. XXIII. Of the certainety of saluation, and therefore of Election, against the Papistes.

THe elect of God (as we haue seen) haue an excellent pre∣rogatiue, and dignitie, whom no creature can separate from his loue in Christ Iesu, in whom before the world they were vnchangeably predestinated to eternall glory, But that we may be partakers of this consolation, we must consider, [ 1] [ 2] 1. Whether and 2. how wee may be certaine of our election in [ 3] Christ. Where also we wil touch, 3. what we must iudge in this point of our brethren in Christ; and of our neighbour in gene∣rall. The first of these three questions was wont to be in con∣trouersie betweene vs and the Papistes.* 1.1443 For albeit they main∣taine as well as we, the firmenes and certaintie of Gods ele∣ction in it selfe: yet they would haue it to bee vncertaine to vs, as long as we liue in this mortal life, whether we be in the nūber of the elect, & those that shall be saued: yea, whether in this life we bee in fauour with God: neither suppose they that it cā possibly be known without especial reuelatiō, such as they attribute to Paul and some few other.* 1.1444 Hereupon the Councell of Trent held vnder Pope Paul the third, decreed in this sort: No man in this life ought so to presume of the se∣cret misterie of Gods predestination, that hee should certainely make account, that he himselfe is in the number of them that be predestinated, as though it were true, that he that is iustified, ei∣ther could not sinne any more, or if he hath sinned, ought to pro∣mise himselfe certaine repentance. For without speciall reue∣lation

it cannot be knowne, whom God hath chosen to himselfe.* 1.1445 And in the same Session among the Canons, wherein the Trent fathers establish doubting of y^e forgiuenes of our sins, and of the grace of God, Hee is pronounced accursed whosoe∣uer shall say, that a man regenerate and iustified, is bound by faith to beleeue, that he is certainely of the number of the pre∣destinate.

This is the doctrine of poperie, and no maruell, seeing they are not subiect to the righteousnes of God, but goe about to set vp their owne righteousnes of worthinesse and humaine merites. For seeing they rest not in the mercie of God, by and for Christes sake forgiuing sinnes to euery one that be∣leeueth, but respect also their owne disposition, worthinesse, satisfactions, & merites to iustifie thē, they doe lesse yet than becommeth thē that they so much doubt of their receiuing into grace, or of their iustification. For Paul without al doub∣ting plainly pronoūceth, that he knoweth nothing by himself, yet hereby he is not iustified.* 1.1446 And to the Gal. Behold I Paul say vnto you, ye are made voide of Christ, as many as are iusti∣fied by the Law, and ye are fallen from grace. For as many as are of the workes of the Law are vnder the curse.

And truely this doctrine of doubting of the grace of God in this life, or the life to come,* 1.1447 greatly swarueth frō the scope of the diuine Scriptures. For the Apostle saith, What things are written, are written for our instruction, that by patience & consolation we might haue hope.* 1.1448 But hope excludeth doubt∣ing: because hope euen by the confession & definition of the papistes themselues, is a vertue, whereby spiritual and eternal things are confidently expected: or, (which is all one,) Hope is a certaine expectation of future blessednes proceeding from the grace and trueth of God: They adde, and from precedent merites because to hope for any thing without merites, is not to bee called hope put presumption. As though it were not presumption rather, to aduance merites against grace. For if of workes, then not of grace, saith the Apostle:* 1.1449 but if of grace, then not of workes.

Secondly a most strong argument against popish doubt∣ing,

is taken from this, that in the scriptures we are comman∣ded to beleeue the remission of sinnes, and eternall life, and that not onely historically, and generally, but also with the application of the promise of grace vnto vs; as also euery where the holy Scriptures require vs to beleeue in Christ, who died for our sinnes, that he might restore vnto vs Gods grace that was lost righteousnesse and eternall life.* 1.1450 Now to beleeue, and to doubt, are manifestly contrary one to the o∣ther, as we may see in Iames, cha. 1. If any of you want wisedom, let him aske of God but with cōfidence,* 1.1451 nothing doubting, or wa∣uering hither and thither, like the waues of the sea, that are ca∣ried of the winde. And the words vsed in the sacred Scriptures to expresse the force and nature of faith, confirme the same thing: as that to faith is attributed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sure perswasiō, substance, demonstration, confidence, boldnes, which surely signifie not a doubting of the mind, but a sure & certaine assurance. Whereto then ten∣deth the doctrine, and shop of doubting with the papists, but to ouerthrowe faith altogether, and to turne vpside downe the vse of the Scripture vnto vs, which was therefore deliue∣red of the holy men of God, that we should beleeue that Iesus Christ, and that in beleeuing we might haue life through his name.

Hitherto serue the expresse sayings of Scripture: Matth. 8. Be of good cheere my sonne, thy sinnes are forgiuen thee. Luk. 7. Woman thy sinnes are forgiuen thee. Thy faith hath saued thee, goe in peace. The papists flee here to some speciall reuelation: but as we doe not denie the same, so we say that those special reuelations depend vpon the generall foundation, that is, the promise of grace made to beleeuers in the Gospell:* 1.1452 He that beleeueth, and is baptized, shall be saued: he that beleeueth not, shall be damned.

* 1.1453This also is manfest by the testimonies of Paul, I knowe whom I haue beleeued, and I am perswaded, that hee is able to keepe my pledge against that day,* 1.1454 Againe, I haue fought a good fight, I haue kept the faith, hereafter there is laid vp for me the crowne of righteousnes, which the Lord the righteous Iudge

will giue me in that day, and not to me onely, but to all that loue his comming. Also, I am perswaded that neither death, nor life,* 1.1455 nor Angels, nor principalities, nor any other creature is able to separate me from the loue of God, which is in Christ Iesu to∣wards vs. In vaine doe they here except, that Paul in those places speaketh onely of his owne assurance, that he had by a singular reuelation. For he speaketh in the plurall number of himselfe and others, that are ingrafted into Christ by a true faith, and loue his comming. So elsewhere the Apostle gene∣rally testifieth:* 1.1456 Being iustified by faith we haue peace towards God, and wee reioyce in the hope of the glorie of God through our Lorde Iesu Christ. For being now iustified through his blood, we shall much more be saued from wrath by him. And to the Ephesians: After ye beleeued,* 1.1457 ye were sealed with the holy spirit of promise, who is the earnest of our inheritance, against the day of redemption. Iohn also hereto agreeth:* 1.1458 We know that we are translated from death to life. And hereby we know that we dwell in him, and he in vs, that he hath giuen vs of his spi∣rit. These and such like testimonies plainly proue, that a faithfull man may and ought to make certaine account, that he hath, and shall haue God gratious vnto him to eternall life.

This God hath promised, saith Augustine,* 1.1459 this God hath said: and if that bee but little, God hath sworne it. Therefore because the promise is sure, not according to our merits, but ac∣cording to his mercies, no man ought to publish that with feare, wherof he cannot doubt. And that is wel to be marked against the Papists, who because they wil haue iustificatiō to depend vpon their workes, if not wholly, yet at least in part (as it hath been sayd before,* 1.1460 and they themselues doe not dissemble it) they can neuer iudge of this certaintie of grace. But as Ber∣nard said excellently well: Why is the Church carefull for me∣rits, seeing there is surer and safer matter of reioycing in the purpose, and mercie of God. And elsewhere, I consider three things, wherein resteth my whole hope: the loue of adoption, the trueth of promise, and the power of rendring. Now let my foo∣lish thought murmure, as much as it will, saying: who art thou••

or how great is that glorie?* 1.1461 or by what merits thinkest thou to obtaine it? I confidently answere, I know whom I haue beleeued, and I am certaine, because in great loue he hath adopted me, because he is true in his promise, because he is able to performe it. This is a threefold corde that is hardly broken, sent vs from our heauenly countrey into this prison, let vs firmely keepe and hold it.

Ambrose also agreeth hereto in Luk. 1. Not euery one that is iust before men, is iust before God. He is surely blessed that is iust in Gods sight. He is blessed, of whō the Lord vouchsafeth to say; Behold a true Israelite. A true Israelite seeth God, and knowes himselfe to bee seene of God, and giueth to him the se∣crets of his heart.

* 1.1462Against these things the aduersaries, who bid our consci∣ences stand in doubt, whether we receiue remission of sinnes, obiect some places of Scripture concerning the imperfectiō of good works in this world, yea in the most holy men, whose confession is this:* 1.1463 Who vnderstandeth his faults? Clense me Lord from my secret sinnes. Also, I know nothing by my selfe, [ 1] yet therein am not iustified.

But these places are wrongfully alleadged against vs: who make account that wee are iustified before God, not for our owne worthines and workes, but through the death and sa∣tisfaction of Christ alone. For to him giue all the Prophets and Apostles witnesse,* 1.1464 that whosoeuer beleeueth in him, re∣ceiueth [ 2] remission of sinnes through his name.

* 1.1465But nothing is more common for the opinion of the Pa∣pists, than that of Salomon in Ecclesiastes: A man knoweth not whether he bee worthie of loue or hatred, but all things to come are vncertaine as the old translation hath: which accor∣ding to the Hebrew veritie is, euen loue and hatred a man knoweth not: all things alike befall to all men, there is one and the same euent to the iust and vniust person, &c.

But this fortresse is made of figge leaues. For what? is it obscure in the doctrine of the Church, whether they that are in Christ, and liue according to the spirit, do please God? and contrariwise whether theeues, fornicators, adulterers, drun∣kards,

Idolaters, and such like doe displease him,* 1.1466 of whom the Apostle so euidently pronounceth, that such shal not possesse the kingdome of God? But as for the saying of Salomon, A∣ben-Ezra, one of the Hebrew writers referreth actiuely loue and hatred vnto men, that there is no man that knoweth the things that men loue or hate, that is, the prosperitie or aduer∣sitie that shall come vnto them. Yet the sense is more plaine, that Olympiodorus also vpon Ecclesiastes giueth,* 1.1467 that by the outward euents of this life it cannot be knowne, whether a man bee in loue or hatred with God. Which meaning that which followeth in stead of a reason, plainly confirmeth, that all things happen alike to all, righteous and vngodly, to him that serueth God, and to him that despiseth him. This Alphonsus considering, freely confesseth, that this testimonie,* 1.1468 that had seemed before most manifest to him, as to many other in Po∣perie, doth little or nothing proue this point.

It is obiected also out of Ioel. 2. that the Prophet exhorting [ 3] the people of God to turne with all their heart to the Lord,* 1.1469 saith: who knowes if the Lord will turne, and forgiue,* 1.1470 and leaue behinde him a blessing? As also the king of Niniuie perswa∣ding the people to repentance, said:* 1.1471 who knowes if he will turne, and repent him, that we perish not? And in Amos wee reade: Hate euill, loue good, peraduenture the Lord of hosts will be mercifull to the remnant of Ioseph. Such also is that that Peter said to Simon Magus: Repent, and pray to God,* 1.1472 if per∣aduenture the thought of thy heart may be forgiuen thee. All these things seeme to be against the certaintie of grace.

But the Papists deale very vnaduisedly alleadging such places, vnles they would denie that God doth forgiue them their sinnes, that with all their hearts repent, which thing is easily proued by sixe hundred places of Scripture: yea the very sayings, from whence that shew of doubting ariseth ma∣nifestly proue the same thing, when the Lord saith in Amos: seeke me, and ye shall liue, and the Lord your God shall be with you. As Ioel also testifieth, if they repent, it shall come to passe, that the Lord in great zeale will spare his people: for he is louing gratious, and of much mercie.

[Obiection.] To what purpose then doth the spirit of God speake doubtfully sometimes by the Prophets and Apostles, touching the hope of pardon?

[Answere. 1] First, albeit God forgiueth their faults that truly repent, yet he doth not alwaies put away corporall calamitie, as it ap∣peareth by Dauids example,* 1.1473 but that the punishment to such as repent, is turned into a fatherly chastisement.

[ 2] Secondly, learned interpreters do admonish vs, that doubt∣ing, which the Scripture after the maner of men, speaking of God, sometime vseth, is not in respect of God, but in respect of men, because it is vncertaine of them, whether they will repent.

[ 3] Thirdly, in grieuous sinnes it is in stead of holesome medi∣cine to propound the hardnes of pardon, that they that haue sinned, may haue in the beginning some taste of the grace of God, and by little and little may gather courage, and in the meane while not straightwaies rise vp to securitie, but care∣fully come to God, with a great confession, and crauing of pardon for their faults.* 1.1474 So the Phisition wil not straightwaies asswage the griefe, but wil see what may be more expedient, peraduenture hee will more increase the griefe, because hee seeth a sharpe purgation to be more necessary.

[ 4] Fourthly, Ambrose weighing Peters words to Simon a∣gainst the Nouatians that commonly abused them,* 1.1475 teacheth by many examples, that that is the custome of the Scripture, euen boldly to vse through a certaine simplicitie of vtterance, such kinds of speaking, wherein there is some shew of doubt∣ing.

[Obiection. 4] Furthermore, whereas the aduersaries alleage, that the cer∣taintie of grace, if men could be sure of it, would be an occasion and cause of great licentiousnes, and Epicurish securitie, it is a meere ignorance and slander. For it cannot be, but the feeling of the loue of God towards vs, whereby the multitude of our sinnes is gratiously couered, should beget more and more in our hearts towards him againe, the loue of new obedience: as it is written,* 1.1476 With thee is mercie, that thou maist be feared. Also, I will loue thee O Lord my strength, my tower, and the

horne of my saluation. What if the aduersaries themselues confesse, that a speciall reuelation is graunted to some of the certaintie of their saluation? It will follow then by their own opinion that God doth cast such men into the danger of pro∣phanenes, and Epicurish securitie.

Neither doth it any whit hinder the certaintie of saluation,* 1.1477 that we are commanded to be fearfull in auoiding falles, not to be puffed vp, nor to bee ouer wise, but to feare,* 1.1478 that he that seemeth to stand, fall not. For by these and such like, the se∣curitie of the flesh, and not faith is condemned, and the vse of the meanes subordinate to saluation is required. So Paul, albeit he was certified by an Angell of his owne safetie and of theirs that failed with him, and beleeuing God that so it should come to passe, as he had told him, yet he suffered not the mariners to flie out of the ship, but said, vnles these men abide in the ship, ye cannot be saued.* 1.1479 Thus the confidence of saluation, and a godly care to vse the meanes, and not to tempt the Lord, doe very well agree together.

They vse also to charge our doctrine with presumption, [Obiection. 5] * 1.1480 but in vaine. For we beleeue God that promiseth. Wherfore our confidence and certaintie resteth not vpon our own pre∣sumption, but vpon his promise, as Augustine well distin∣guisheth, tract. 22. in Ioh.

Finally, they wrest for their purpose, what our writers plain∣ly [Obiection. 6] confesse themselues, that no man can exclude in this world all doubting alwaies of his owne saluation, and of the care that God hath of him. Whosoeuer (say they) doubteth of his saluation, is not sure of it: but all men doubt, therefore no man is sure of it. But this snare we easily auoide by this caution, or distinction. He that doubteth, is not sure, to wit, for that time that he doubteth, and in speaking of some* 1.1481 patterne of certaintie. But now doubting oftentimes ariseth, but not al∣waies in the minds of the godly, because of the infirmitie and battell of the flesh against the spirit, and they get with much adoe the vpper hand againe by this vertue and power, to whom they crie with teares; I beleeue Lord,* 1.1482 helpe my vnbe∣liefe. And albeit this be a sufficient impediment, that we can

not attribute vnto the godly the* 1.1483 maner or forme of the cer∣taintie of faith, whereby all doubting and trembling is ex∣cluded: yet there is not sufficient cause to depriue them of all certaintie of grace and saluation, vnles a man would by the like reason auouch,* 1.1484 that euen the holy men of God, Iere∣mie, Abacuc, Asaph and others, were vncertaine of the pro∣uidence of God, and his righteous gouernment of all things, because of some doubtings that were in them concerning that matter.

Therefore let it stand as a certaine thing, that while wee liue in this mortalitie, and banishment as it were of this world, we be not without the way, and meane, whereby to our comfort wee may bee made sure of our saluation. And while this standeth fast, it necessarily followeth, that wee may know, and be assured of the election also of vs to eter∣nall life. For seeing saluation belongeth to the elect onely, doubtles the certaintie of it cannot stand without the cer∣taintie of Gods election, which is the fountaine, beginning, and ground of saluation.

CHAP. XXIIII. How and by what meanes we are made certaine of the election of vs in Christ.

* 1.1485MOreouer, the meane whereby a man may be made sure of the election of himselfe vnto eternall life, dependeth vpon the reuelation not of flesh and blood, but of God him∣selfe the chuser.* 1.1486 For who hath knowne the minde of the Lord, or who is of his counsell? Or what man knoweth the things that belong to a man, but the spirit of a man that is in him? So no man knoweth the things of God, but the spirit of God. And we (saith the Apostle) haue not receiued the spirit of the world, but the spirit that is of God, that we may know what things God hath bestowed vpon vs. Seeing therfore the coun∣sels of God cannot bee knowne without diuine manifesta∣tion, what marueile is it, if so great a secret, I meane the pre∣destination

of vs to adoption, and to eternall life, cannot o∣therwise bee seene into of vs? And if we assay speculatiuely, or as they speake, à priore, to search into the eternall counsell of God concerning our saluation, the great depth of it will swallow vs vp, and hee that searcheth out Gods maiestie,* 1.1487 shall be ouerwhelmed with the glorie of it.

But there is for the most par•• a threefold reuelation of e∣lection: first, by the most certaine effects of election it selfe:* 1.1488 secondly, by the word of promise: and thirdly, by the seale of the holy Ghost.

The first way therefore (as I said) is by the effects of ele∣ction, such as these are, a true and liuely saith in Christ,* 1.1489 ingraf∣ting into Christ by faith, iustification, and the regeneration of the spirit, shewing it selfe more and more by newnes of life, and the studie of righteousnesse and good workes. By these à posteriore wee iudge of election, as the proper cause of them. For strong reasons are drawne as from the cause to the effect, so againe from the effect to the cause, as it is knowne by the rules of Logike.

The Minor of this argument, to wit, that faith, iustification, conuersion, &c. proceede from election, as the proper cause, wee haue confirmed before at large, when wee intreated of the effects of predestination: here onely let certaine sayings of Scripture be viewed. Act. 13. As many as were ordained to eternall life beleeued. Rom. 8 Whom he foreknew, them he predestinated to bee made conformable to the image of his sonne. And whom he predestinated, them he called: whom he called them he iustified: whom he iustified, them he glorified. Rom. 11. The election hath obtained it, the rest were harde∣ned. Ephes. 1. Hee chose vs in him before the world, that wee might be holy and blameles before him through loue, and hath predestinated vs to adopt vs for sonnes through Christ Iesu, &c. In the same Epistle, chap. 2. We are his worke created in Christ Iesu to good workes, which God hath prepared that we should be exercised in them. To which end tendeth also,* 1.1490 that faith (as the Apostle saith) belongs not to all, but to the e∣lect of God. But vnderstand a true faith, and effectuall by

loue, the faith not of the deuil, but of a Christian man, which beeing placed on the foundation, suffereth no man to perish, as Augustine saith.* 1.1491 Ioh. 6. Whatsoeuer the father giueth me commeth vnto me, and him that commeth vnto me I cast not forth. No man commeth to me, vnles my father drawe him, who sent me, and I will raise him vp in the last day. It is written in the Prophets; And they shall be all taught of God, that is saith Augustine.* 1.1492 All the men of that kingdome. Whosoeuer therefore hath heard of the father, & learned cōmeth vnto me. Ioh. 10. you beleeue not: for you are not of my sheepe, as I said vnto you; my sheepe heare my voice, and I know them, and they follow me, and I giue them eternall life, and they shall not perish.

By these places we are taught, that a true faith and cōuer∣sion be gifts peculiar to the elect, and doe flowe from the e∣ternall decree of God touching his elect, so that for iust cause we turne our eyes hither, when we seeke for the certainety of our election. Whereupon Saint Peter also aduiseth vs to make our calling and election sure by good workes,* 1.1493 by adding to saith vertue, to vertue knowledge, to knowledge tempe∣rance, long suffering, godlines, loue to the brethren &c. So it shall come to passe, that an entrance shall abundantly bee ministred vs into the eternall kingdome of our Lord Iesu Christ. In the same sense Paul to Timoth. when he had testi∣fied of the surenes of election in it selfe, that the foundation of God standeth sure,* 1.1494 hauing this seale: God knoweth who are his: forthwith addeth another seale, in respect of vs; Let euery one that calleth on the name of the Lorde, depart from iniquitie. And he addeth: If a man therefore purge himselfe from these things he shallbe a vessell for honour. By all which wordes he meaneth, that the studie of holines is the best way to know our election. Further, the same Paul iudging of the election of the Thesialonians and other faithfull considered it no other way,* 1.1495 than by the faith, loue, hope, and other fruites of their calling to Christ, and fellowship in the Gospell.

[Obiection.] But the end doubtles deceiued, or ouercame this hope, and iudgement of Paul in some men, therefore faith, hope and cha∣rity

&c. are not sure signes of election to eternall life. [Answere.] To this I answere, that charity iudging by these signes of the election of our neighbor, is sometime deceiued:* 1.1496 but this is not the cause of the error, that faith and charity be not sure markes of electi∣on in them selues, but because we cannot be sure of the vn∣fained faith of our neighbor, and of his charity out of a pure heart, as well as wee are of our owne. Of which difference we will more fully speake hereafter, when we haue finished this point.

The second way therefore,* 1.1497 whereby a man may bee cer∣taine of the predestination of himselfe to life, is the word of promise. For albeit by a singular or seuerall promise, God saith not to thee, or me: Thou art elected, and shalt be kept to eternall life: yet there is a generall promise in the word, and that faithfull, and worthy by all meanes to be imbraced of vs: that whosoeuer shall beleeue in the sonne of God,* 1.1498 hath eternall life, and shall not come into condemnation, but shall be raised vp to the glorie of the kingdome of heauen, and therefore was elected vnto that kingdome: because this kingdome of the father shall not be giuen, but to whom it was prepared before the foundation of the world. Vnder this vniuersall promise, whosoeuer is partaker of the gift of God, let him assume to himselfe in his heart; I am faithfull: and moreouer let him conclude, therefore I shall be saued, and by consequence, I am elected.

For the confirmation of this argument we must knowe, that the Maior speaketh onely of a sauing or iustifying faith, and such a one as worketh by loue; for this faith suffreth no man to perish: but not of an historicall or temporary faith, as is the faith of many men, who receiue the word with ioy, (for they are glad of some tast and vnderstanding of the truth against errors, wherein they had been drowned) but when oppression and persecution arise for the words sake, straight waies they fal away, because they haue no root in themselues, but endure for a time.

And if it may helpe a weake minde,* 1.1499 whether hee that be∣leueth, may be sure that he is endued with a true faith in Christ?

let the Apostle be considered.* 1.1500 2 Cor. 13. Proue your selues, whether you bee in faith, examine your selues. Knowe ye not your selues that Iesus Christ is in you? And surely one of the twayne is necessarie, that either the beleeuer knoweth him∣selfe to beleeue, or else if he know it not, he is vncertaine also of his iustification, seeing iustification is by faith. Wee say therefore with Augustine,* 1.1501 that euery man seeth and knoweth his owne faith in himselfe, specially seeing it is not the naturall disposition of faith, to lye hid, as it were buried; but more and more daiely to declare it selfe by newenes of life, and the fruites of good works.

[Obiection.] But thou wilt say, I find in my selfe great weakenes of faith, many grieuous doubtings, wherewith my faith his shaken. [Answere.] Well: But the Lord is of such clemencie,* 1.1502 he doth not cast away, but receiue to himselfe a man that is weake in the faith, neither doth he quench smoking flaxe,* 1.1503 or breake the bruised reede. And as he answered Paul; His power is perfected through weakenes. Onely bewayle thy infirmity, and craue daily the grace of the holy Ghost.

[Obiection.] * 1.1504But I am in doubt of my continuance to the end. For he that beleeueth, to wit continually to the end, he shall be saued; But if any man withdrawe himselfe, my heart doth not approue him, saith the Lorde. [Answere.] Vnto this exception concerning finall perseuerance, ought to be opposed the cleare and vndoubted promises of God, not onely of his grace for the present, but also of finall perseuerance therein of all true beleeuers: such as these be. Him that commeth vnto me (and the beleeuers come) I will not cast forth.* 1.1505 Also, This is the will of him that sent me, that euery one, that seeth the sonne, and beleeueth in him, hath euerlasting life. And I will raise him vp at the last day. Againe Ioh. 10. I know my sheepe, and they shall not perish for euer, neither shall any take them out of my hand. And Christs sheepe bee such as heare his voice, that is, doe truly beleeue. Againe, Ioh. 14. I will praie to the father, and he will giue you another comforter, that he may abide with you for euer.* 1.1506 And, I haue praied for thee, Simon Peter, that thy faith faile not. And he praied for all, both for such as then beleeued,

and also for those that should beleeue afterward.* 1.1507 And Paul saith, To them that loue God, all things worke for the best. In all things we are more than conquerors through him that loued vs. God is faithfull,* 1.1508 who doth not suffer you to be tempted aboue your strength, but will graunt with the temptation, an issue, that ye may be able to beare it. I am perswaded,* 1.1509 that he that hath begun in you this good worke, will performe it euen to the day of Iesu Christ. What place is here (to speake as Cyprian doth) of anguish, and carefull thought? who is fearefull and full of griefe considering these sayings, but hee that lacketh faith and hope? If thou be righteous, and liue by faith, if thou truely beleeuest in God, why doest thou not securely imbrace the promise of the Lord? God hath promised thee perseue∣rance, and doest thou doubt, and wauer?

Whereas certaine places of Scripture, and examples of backsliders, that are mentioned to haue had faith, are wont to be alleaged to the contrary, we haue answered elsewhere vnto them, least we should do one thing twise.

The third way remaineth,* 1.1510 whereby God reuealeth vnto his Saints his election of them, to wit, by the seale of the holie Ghost in our hearts: according vnto the saying, Ephesians 1. After ye beleeued, ye were sealed with the holy spirite of pro∣mise, which is the earnest of our inheritance, vntill we bee re∣stored to libertie &c. And chapter 4. Grieue not the spirite, whereby ye are sealed vnto the daie of redemption. 2. Cor. 1. It is God, who hath sealed vs, and giuen vs the earnest of the spi∣rit in our heartes. Behold the spirit of God who is giuen to all the faithfull of Christ, (for who so hath not the spirit of Christ,* 1.1511 the same man is not his) in steed of Gods seale, and certaine earnest penny, and who maketh vs sure of our inheritance in heauen: and consequently, that our names also are written in heauen in the booke of life. To this ende those most sweet sentences belong, whereby these metaphores are elsewhere expounded, 1. Ioh. 4. Hereby we knowe that we dwell in God, and he in vs, that he hath giuen vs of his spirit, 1. Cor. 2. We haue receiued from God the spirit, that we may knowe what things are freely giuen vs of God, Romans 8. If his spirit that

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raysed Iesus from the dead, dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies, by his spirit dwelling in you. And there followeth in that Chapter a right golden place, and very diligently to be weighed in this whole matter. If ye mortifie the deedes of the body by the spirit ye shall liue, saith hee. For as many as are lead by the spi∣rit of God, they are the sonnes of God. For he haue not receaued the spirit of bondage to feare againe, but the spirit of adoption, by whom we cry, Abba, father; which spirit beareth witnesse together with our spirit, that we are the sonnes of God: and if sonnes, then heires also, euen the heires of God, and coheires with Christ. The Apostles demonstration is in this sort.

• Whosoeuer are the sonnes of God, shall obtaine the inheri∣tance of the kingdome of heauen. For if we be sonnes, we be heires also.
• But whosoeuer are guided by the holy spirite, are the sonnes of God.
• Therefore whosoeuer are guided by the holy spirite, shall ob∣taine the inheritance of the kingdome of heauen.

[ 1] The Assumption is proued three maner of wayes in the text. 1. Because it is the part of the spirit of adoption, to seale adoption in the regenerate: for of these he speaketh. Other∣wise it is manifest, that there be many gifts, of the holy Ghost common to the godly, and vngodly, to the elect and repro∣bates. [ 2] 2. When he saith, by whom we cry, Abba, Father: hee proueth the same thing by the confession of the godly, who call vpon God, as their father, as also wee are taught of the Lord in the beginning of that Christian prayer: Our Father which art in heauen. This the godly say, and cry, not so much in sound of voyce, as in the intention of the heart, which ari∣seth of that confidence, that agreeth with the sonnes of God. [ 3] 3. Lest a man peraduenture might suspect, that wee are de∣ceiued in our confession, he confirmeth the same thing by the witnesse of the holy Ghost. For the spirite it selfe witnesseth that we are the sons of God, & that not in the eares of men, (as the father did wittnes of his sonne,* 1.1512) but in the hart of man: because elsewhereas the Apostle writeth, the loue of God is

spread abroad in our hearts by the holy Ghost,* 1.1513 who is giuen vnto vs. Whereupon he was called of the Prophet the spirite of grace, because he beareth witnesse of the grace and mercy of God in our mindes: And there is nothing surer than this testimonie of the spirite. For the spirite of God is not decei∣ued, Who searcheth all things, euen the deepe secrets of God: neither doth he deceiue, because hee is true, and leadeth into all trueth. These things concerning the reuealing of electi∣on are gathered out of the worde of God, and are euident.* 1.1514 Therefore we are falsly accused of some, as though we coue∣ted to approach vnto election without the word of God.

Against this slaunder we openly professe, that laying aside all curiositie,* 1.1515 and dangerous questions of the secret counsels of God, we enquire not, but by the expresse word of God, of his gracious will and loue towards vs, whereby hee hath cho∣sen vs in Christ before the world.

And that thou mayest not doubt, Christian reader, be∣hold the testimonies of two notable writers of this point, I meane Caluin, and Luther, who haue most diligently taught the doctrine of predestination. Thus then Caluin saith: That we may bee made sure of our saluation, wee must begin at the word of God, & therewith we must be content for our assurance, that we may call God father. For some men preposterously, that they may be certaine of the counsell of God, (which is neere vs in our mouth, and in our hearts) desire to flee aboue the cloudes. That rashnes must be bridled by the sobrietie of faith, that God who is the witnesse of his secret grace, may content vs in his externall word. And in the next Sectiō: We shall obserue the best order, if in seeking out the certainty of our election, we rest our selues in those latter signes, which are the certaine witnes∣ses thereof, and doe not inquire after our election without the way. By inquiring without the way I meane, when wretched man goeth about to pearce into the hidden secrets of Gods wise∣dome, to vnderstand,* 1.1516 what is determined of him before Gods iudgement seate. But as they plunge themselues into a deadly gulfe, that search into the eternall counsell of God without his word, to bee certified of their election: so they that seeke for it

rightly and orderly, as it is shewed in the worde, receiue from thence great fruite of consolation.* 1.1517

And Luther intreating of this matter, writeth after this sort: Such thoughts as search out any high misterie aboue, and without the reuelation of God, are altogether deuillish, where∣by no other good commeth than our headlong destruction, be∣cause they lay before vs an vnsearcheable obiect, that is, God vnreuealed. And at large in that place he reproueth that horri∣ble disease (as they cal it) whereby men go on to search out God speculatiuely, and rush at length into desperation & contempt. Contrariwise Luther teacheth,* 1.1518 that this examination, Whe∣ther thou bee predestinated or no, dependeth on faith in Christ, and the fruites of a true faith: saying, If thou heare the sonne, and be baptized in his name, and loue his word, then surely thou art predestinated, and certaine of thy saluation. Also, If thou beleeuest in God reuealed, and receiuest his worde, thou shalt by little and little know God also, who is secret, yea, euen now thou knowest him. And interlasing a few words, he saith: Thou ought certainely and without doubting to make account of God, that he is mercifull vnto thee for Christs sake, that thou art redee∣med and sanctified through the precious blood of the sonne of God: and so thou shalt be sure of thy predestination, without all curious and dangerous questions of the secret counsels of God. Behold thou hast the sonne: he that beleeueth, and is baptized, is written in the booke of life, &c.

* 1.1519And this way of finding out our election, a posteriore, that is, by that which cōmeth after he elegātly compareth with the vision of Moses, to whom when he desired to see Gods face, the Lord answered: I will shew thee my backe partes, but thou canst not see my face:* 1.1520 as though God should say to euery one of vs, by Luthers exposition: I will shew thee plainely my fore∣knowledge and predestination, but not by way of natural search∣ing, and carnall wisedome: being God vnreuealed, I will bee re∣uealed, and yet I will abide the same God still. I will send my sonne, heare thou him, behold him, what he doeth, and what hee saith: if thou heare him, thou art certainly predestinated. Con∣cerning this vision of the Lord wee may vse that saying of

Bernard: O place of true rest, this vision doth not terrifie but comfort: it doth not stirre vp restles curiositie, but doth alay it: neither doth it weary a man, but giue him ease: here is true quietnes, a peaceable God calmeth all things, and to behold him peaceable, is to be at rest and quiet.

Further, this caueat also must not bee omitted, that,* 1.1521 if any man finde not as yet in himselfe these later signes, (whereof we haue spoken) he ought not therefore despaire of the pre∣destination of himselfe to life. For there bee twelue houres of the day, and he that is not called in the morning, or about the third houre, may bee called of God at the sixt, or ninth, per∣aduenture euen at the eleuenth houre. Albeit wee ought not in the meane while to deferre repentance, as it is written: Put not off from day to day to turne to the Lord,* 1.1522 neither make any delay: for his wrath will come suddenly, and in the time of vengeance he will destroy thee. And in the Psalme,* 1.1523 To day if ye will heare his voyce, harden not your hearts.

CHAP. XXV. What is meete for vs to iudge of the election of other men.

FVrthermore, by the grounds that hitherto haue been laid open concerning the certaintie of our election, it is no hard thing to iudge, what we are to thinke being Christians, of the election of others in Christ, according to the rule of Christ, that is, Charitie: to wit, we ought not onely to be sure of the predestination of our selues in Christ, but also to iudge the same thing of our brethren in Christ: and not to despaire of others before their death.

We here make a difference betweene brethren, that pro∣fesse with vs the same faith, and those that are without, who are vnbeleeuers as yet, and strangers from the societie of a holy brotherhood.

As touching our brethren, albeit a faithfull man cannot iudge so certainly of others as of himselfe, ye the ought to ac∣count

and acknowledge them for elect,* 1.1524 so long as the con∣trary doth not appeare. The reason is, because faith and con∣uersion be signes of election. Therefore whom we iudge to be partakers of faith & conuersion, those also must we needs comprehend in election. And of this iudgement we haue the Apostles of the Lord for authors. 1. Pet. 1. Eph. 1. & 1. Thes. 1. where Paul saith, Wee know brethren beloued, that ye are cho∣sen of God, because our Gospell was among you not in word on∣ly, but in power, in the holy Ghost, and in much assurance. And 2. Thes. 2. We thanke God, brethren, beloued of the Lord, because God hath chosen you vnto saluation from the begin∣ning through the sanctification of the spirit, and faith in the trueth.

[Obiection.] But many such often happen to fall from grace.

[Answere.] * 1.1525 I answer. That is no matter, because this iudgement of o∣thers is not so much of certaintie, as of charitie. For no man is so knowne to another, as a man is knowne to himselfe. For who knowes the things of man, but the spirit of man that is in him?* 1.1526 Man onely beholdeth what things are before his eyes, but God looketh into the heart.* 1.1527 Hereupon Augustine saith: Euery one seeth his owne faith in himselfe: but in another he beleeueth it to be, he seeth it not: and the more surely he belee∣ueth it, as he more knoweth the fruites thereof, which faith v∣seth to worke by loue.

Therefore because charitie beleeueth all things, hopeth all things, from hēce surely it commeth to passe, that albeit ma∣ny bee called, and few chosen: yet through charitie they are plainly called beleeuers, conuerted, iustified, redeemed, san∣ctified disciples and members of Christ,* 1.1528 temples, and chil∣dren of God, yea the elect of God, who professe with vs the same faith, and Christian conuersation, howsoeuer before God,* 1.1529 who discerneth the thoughts and intents of the heart, they oftentimes be not that they be called.

But as for those that be without, seeing Saul suddenly be∣came a Paul, no mans conuersion must bee thought despe∣rate, and therefore neither their saluation and election. How many daily are conuerted? How many are predestinate, al∣though

not yet gathered together?* 1.1530 But he knoweth them who hath predestinated them: he knoweth who came to redeeme them by his blood, saith Augustine. Wherefore wee (as the same man writeth, de Correp. & grat. cap. 15.) not knowing who belongeth to the number of the predestinate, who not, must so charitably be affected, that we should wish that all were saued, praying for Infidels, and teaching and exhorting euery one, as occasion is offered. And these things of the cer∣taintie of Gods election as much as concerneth vs.

THE LAST PART, NAMELY THE VSE of the doctrine of predestination, against those men that think, we must abstaine from the preach∣ing of it, as not only not profitable, but also dangerous, and contrary to edification.

CHAP. XXVI. The foresaid error is rehearsed and confuted.

VVHat, and of what sort the doctrine of predestination is, hath bin declared. But because some men are a∣fraid to make mention of it, specially among the common people, as being an enemie to the profit of edification: this opinion also must be abated. By which labour the vse also of this doctrine is disclosed, and how it ought to bee preached, to the intent it may bring profit to the hearers.

Prospers Epistle concerning the reliques of the Pelagian heresie, testifieth surely, that many seruants of Christ in the ci∣tie of Massilia, and those famous in the studie of all vertues, but that they suffered themselues to bee deliuered with the spirit of Pelagian impietie, after that certaine bookes of Au∣gustine were published against the Pelagians, wherein he in∣serted many things of predestination, to defend thereby, that the grace of God is giuen not according to our merits, but according to the purpose of Gods will: were so offended,

that they concluded, that the faith of Augustine, and others, that rightly iudged of this matter, was contrary to edifica∣tion, and therefore sayd, that albeit it were true, yet it was not to bee taught, but to be buried in silence rather. The same thing Hilarie (not Bishop of Pictauia, but of Atls) reporteth in his Epistle to Augustine, not onely of the Massilians, but also of other brethren in France.

[ 1] And they were moued chiefly with these reasons. 1. That this doctrine of Gods grace and predestination,* 1.1531 in his secret iudgement but manifest worke, making one vessell to ho∣nour, and another to dishonour, seemeth to put away all in∣dustrie in men. For when they thinke that all things depend on predestination, (who shall beleeue, who not, who shall be saued, who damned) and the same doubtles vnchangeable, that neither he that is reiected can by any endeuour enter in, nor he y^t is elected, can possibly by any negligence fall away, men are become sluggish & dull: so that being prone to slide from labour to lust, they follow their owne concupiscences.

[ 2] Further, they sayd there was danger, least reproofes and exhortations should waxe colde. For they that bee disobe∣dient will say, why are we reproued, accused, and blamed? He hath mercie on whom he will: and whom he will he harde∣neth. [ 3] Wee haue not receiued the gift of obedience. Why is he yet angry? who can resist his will? Hitherto belong the for∣mer obiections, (which haue been answered) of the author of sinne, of fatall necessitie, and whatsoeuer beside, ouer∣thwart reason, that knoweth not God, hath deuised of enuie against the trueth. For these things therefore, and such like, in old time those brethren throughout France, euen such as durst not finde fault with the opinion of the soundest wri∣ters touching grace and predestination, thought it would be to the profite of the Church, if this doctrine so hard to the flesh, for the weaker sort that could not conceiue it, should be omitted: and they added the example of other fathers be∣fore Augustine, whom they sayd defended the Catholike faith no lesse profitably many yeares without this declara∣tion, both against others, & especially against the Pelagians.

Therefore that there was no neede that the hearts of so many that wanted vnderstanding,* 1.1532 should be troubled with the vn∣certaintie of such kinde of reasoning; that this declaration and profession is sufficient, that euery man hath sinned in A∣dams [ 1] sinne: and that no man is saued by his workes, but by re∣generation [ 2] through the grace of God: that yet propitiation [ 3] through Christs blood is set forth vnto all men without excep∣tion, and that no man at all is excepted from his redemption,* 1.1533 so that they that will, are made the sonnes of God, and they are inexcusable, who will not bee faithfull: because Gods iustice consisteth herein, that he should perish that will not beleeue: and his goodnes is herein seene, if indifferently he will haue all men to be saued, and to come to the knowledge of the trueth, e∣ternall life in respect of him being prepared for all men, albeit in respect of freewill, some receiue it by faith, other refuse through vnbeliefe: further, that God foreknew before the [ 4] world, who would beleeue and continue in faith, and predesti∣nated them for his owne kingdome: others on the contrary be∣ing vtterly reiected.

But this opinion, which hath his fauourers euen at this day, (of whom some onely will not haue all mention of prede∣nation buried: and others grant, that in schooles and among learned men it may be handled, but denie,* 1.1534 that it ought to be taught to the common people in sermons) may easily bee confuted. For it becommeth vs not to bee wiser than Christ himselfe, his holy Apostles and Prophets, who all haue freely witnessed to learned and vnlearned the true doctrine of pre∣destination, how hard soeuer it may seeme to the flesh. As for example: Christ said, Many are called, and few chosen. And again, Al that the father giueth me, cōmeth vnto me. My sheep heare my voyce: but you beleeue not, because ye are not of my sheepe. Paul certainly not in a corner, but publikely, and be∣fore the whole world saith: It is not in the willer, nor in the runner, but in God that sheweth mercie, &c. And againe, God willing to make knowne his goodnes, &c. All these things for∣sooth are such, if wee beleeue these moderators, as nothing can be spoken more vnprofitably.

* 1.1535But say I; If God will haue such things spoken, and published abroad, and that it is not to bee respected what may follow, or what carnall wisedome shall inferre thereupon: who art thou O man, that doest forbid them? As who say, thy creator shall learne of thee his creature, what is profitable, what is vnprofi∣table to be preached? Or what shall seeme tolerable in the iudge∣ment of men, vnskilfull surely, I will not say, commonly most vngodly, that onely shall be profitable: and what is contrari∣wise, that shall straight be reputed vnprofitable, and pernicious? What is more foolish, than to make Gods word so subiect to the pleasure of men? Let rather the whole earth bee silent before the Lord, and let all the inhabitants of the earth reuerence the words of his mouth.

CHAP. XXVII. That the doctrine of predestination is profitable and necessary, with the answers to such obiections, as haue been made against it.

[Obiection.] WHat profit then, or what necessity moueth men to pub∣lish such things, seeing so many euils and offences seeme to arise from thence to the troubling of the hearts of such as be simple and vnlearned.

[Answere.] I answere: It were sufficient to say, because so it pleased God, in whose will we must simply rest, ascribing the glorie to him, that seeing he is most wise, and most iust, he doth no man wrong,* 1.1536 and cannot doe any thing foolishly and rashly, whatsoeuer the flesh supposeth. For the foolishnes of God is wiser than men: and likewise the vnrighteousnes of God is more righteous than men. With this answere the godly are content. Yet for the greater confusion of this error alreadie ouerthrowne,* 1.1537 and that we may be the more instructed in the trueth, I will briefly shew it not onely to bee profitable, but also necessary, that the doctrine of predestination be taught, and preserued among Christian people.

And first it is profitable and necessarie for this cause, that

the true God may be rightly knowne, as he reuealeth himself in his word: that is to say, how that he hath mercie on whom he will, and hardeneth whom he will: and of the same lumpe maketh one vessell to honour, and another to dishonour: that is, he hath decreed to bestow vndeserued grace vpon vessels of mercie prepared of himselfe, by whom, being seuered from the corrupt and damnable lumpe of mankinde, they might be saued, while the rest in the same masse of perdition are forsaken, and shall bee condemned for sinne: whereof the one belongs to his mercie, the other to his iustice, whose iudgement & mercie the Church often singeth.* 1.1538 And who is he that may say vnto him, why dost thou so? Shall the pot say to the potter, why doest thou make me thus? Hath not the pottter power ouer the clay? Is thine eye euill because the Lord is good? Such a God doth the sacred Scripture declare vnto vs. But God being spoyled (as Luther auoucheth) of power and wisedome to chuse, what shall he be but an Idoll of fortune, by whose power all things should come to passe at all ad∣uentures? And at length it will come to this, that men are saued, and damned, God not knowing it, as one that hath not appointed by a sure election such as shall be saued, and shall be damned, but offering to all his generall goodnes and mercie, hath left it at mens pleasures, whether they will bee saued, or damned, while he in the meane space perchance go∣eth to the Ethiopians banket, as Homer speaketh of his Iu∣piter.

The doctrine of predestination is profitable and necessarie to be preached, to know the grace of God against the ••elagians,* 1.1539 and Semipelagians, and so to humble vs, that he that glorieth, may glorie in the Lord. Augustine saw this, when he sayd: Either predestination must so be preached as the sacred Scrip∣ture euidently speaketh of it,* 1.1540 that the gifts and calling of God in them that bee predestinate may be without repentance: or els it must bee confessed, that the grace of God is giuen according to our merits, which sauoureth of Pelagianisme. And in the next chapter: Exhortations are not hindred, if faith and per∣seuerance, and good workes themselues, be said to be Gods gifts

and that foreknowne, that is predestinated to be freely giuen: but rather that dangerous error is hindered, and subuerted by the preaching of predestination, when the grace of God is sayd to be giuen according to our merits, that he that glorieth, may glorie not in the Lord, but in himselfe. Hereupon the same fa∣ther chapter 20. of the same booke, testifieth, that he was vr∣ged of necessitie to write largely of predestination because of the Pelagians, who sayd, that the grace of God was giuen according to our merits: which thing (saith he) is nothing els, than a flat deniall of grace.

* 1.1541The Pelagians imagined, that grace was offered indiffe∣rently to all men, and that in respect of God eternall life was prepared for all: but that it was in the power of men to re∣fuse, or receiue grace and saluation offered. And that some are saued, because they imbrace grace as of themselues, and through their owne free will: And that others be damned, be∣cause when they may, yet they will not receiue grace when it is offered. What other thing is this, than to make warre both against grace and predestination?

* 1.1542Now such among them as would seeme more mode∣rate, and did not so much make a shew of Pelagianisme, as secretly and a farre off onely follow it, as those reliques of the Pelagians, of whom Prosper and Hilarie write: did confesse surely, that no man is sufficiently able of himselfe, euen to be∣gin any good worke, much lesse to performe it, (the nature of man is so ouerthrowne) but they would haue yet some en∣deuour and will, which onely may seeke after the Phisition, and is not able of it selfe to doe any thing, to remaine in man corrupted: thinking that no nature is so depraued, or extinguished, that it ought not, or cannot will it selfe to bee healed. And vpon this ground, to wit, that such a will re∣mained in all men, whereby a man was able either to con∣temne, or to obey they supposed that a reason is soone rende∣red of the elect and reprobates Gods foreknowledge chu∣sing such as would beleeue, and condemning vnbeleeuers.

Vnto which error that is not vnlike, which some in our time goe about to maintaine, that euery one hath such

strength in him, that he is able to beleeue, sauing that they say, that this strength commeth not from any remnants of our cor∣rupt nature, but of renouation: which they by a new error affirme to be common to all, none excepted. As though God gaue vs onely ability to beleeue, and not rather faith it selfe, whereby beleeuers are separated and discerned from vnbe∣leeuers.

But not to stand now vpon this point, this is certaine,* 1.1543 so long as we say, that there is somwhat in vs, whether the be∣ginning of faith, or the good vse of freewill, or of that com∣mon grace also, or whatsoeuer it be, whereby we are discer∣ned from the rest, beside the onely grace of God, the Pelagi∣ans alwaies will conclude, that grace is giuen according to our merites: and that saying of Cyprian will faile, that we must glorie in nothing, because nothing is ours: And that of the A∣postle, who doth put thee apart from others? or what hast thou,* 1.1544 that thou hast not receiued? For are some men discerned from others by these giftes, which whether of nature, or by grace, are common to all?

And that grace may be grace,* 1.1545 we must needes confesse as the truth is, laying aside all respect of our owne worthynes and disposition, that it is onely Gods gift, and that free alto∣gether, not onely that grace is offered vs, but also much more that we assent by faith to grace offered, and refused of others, and in faith perseuere vnto the end to saluation: as the Apostle claymeth this wholly for God,* 1.1546 both that he hath begunne in vs a good worke, and also that he finisheth it against the day of Christ Iesu, and worketh in vs to will and to do of his good plea∣sure. And the Lords saying is most plaine,* 1.1547 without me ye can do nothing.

And if al these things depend of y^e grace of the giuer, he also foreknew from al eternity, to whom he would giue them, to whom not, and disposed, that is predestinated thē in his fore∣knowledge, which cannot be deceiued, nor changed. For (as it hath bin said before) that grace & the predestination of the Saints, differ only herein,* 1.1548 that predestination is the preparati∣on of grace, whereby they are most certainely freed, whosoeuer

shall be freed: but grace is now the gift it selfe, and effect of pre∣destination. Whereupon the Apostle also annexing predesti∣nation to grace saith: ye are saued by grace through faith and that not of your selues, it is the gift of God, and not of ••orks, least any man should b••ast. For we are his worke, created in Christ Iesu to good works, which God hath prepared, that we should be exercised in them.* 1.1549 Againe to Tim. he hath saued vs and called vs with an holy calling, not through our works, but of his purpose and grace, which is giuen vs in Christ Iesu before the world. Therefore to gainesaie predestination, and to wish it were suppressed, is a signe of too much contention, if we do confesse sincerely, as is meet, the grace of God, whereby alone we are put a part from such as perish, that he that glo∣rieth may glorie in the Lord.

* 1.1550Thirdly, this also is the vse of the doctrine of predestination, that it instructeth vs to patience, and armeth vs with a true and liuely faith in afflictions, and whatsoeuer temptations of this wretched life. Hereupon the Apostle, wee know that all things worke for good to such as loue God, euen to such as are called according to purpose. For whom he foreknew, he predesti∣nated them he predestinated, he called, &c. If therefore God be for vs, who can be against vs? who shall separate vs from the loue of God? shall persecution, or daunger? And in many places to this very end doth the Scripture inculcate predesti∣nation, that we might haue a sure hope in God, and euen in the maddest of oppressions, may reioyce vnder the hope of the glory of God: as at large before hath been shewed against slaunde∣rers, as though this doctrine conteyned more matter of de∣speration than consolation.

* 1.1551Fourthly, it serueth to stirre vp in vs the loue of God, and the studie of good workes. For why should wee not with all our ha••t loue God, who first hath loued vs, and passing by very many others, with whom we had alike deserued damnati∣on, hee hath chosen vs freely before the foundations of the world were laid, in Christ his beloued sonne? And he hath spread abroade in our hearts, by the holy Ghost, the feeling both of his loue, and also election. Further, it cannot be, but

we should be stirred vp to the studie of good workes, when we consider that wee were predestinated not onely to the end, but also to the meanes, such as these be, faith, and good workes, which (as Paul testifieth) God hath prepared,* 1.1552 that we should walke in them. And what is more effectuall to moue the faithfull to leade their life aright, as becommeth them, than if they daily remember, that they are the sonnes and heires of the most high? and that they were predestina∣ted to so high and great a glorie, before they were borne? and called, when they were straungers? iustified, when they were condemned? quickened, when they were dead in offences and sinnes? and that for no merit of theirs forebeeing, or foreseene, but of the onely grace of the caller. Who would not thinke himselfe bound to GOD for so great bene∣fites to bee thankefull in all dueties? Thus let it bee suffici∣ent, to haue touched these things concerning the vtility and necessity of this doctrine. If any man desire to knowe more, let him reade Bucer in 1. cap. ad Eph. Zanchie li. 3. Miscell. cap. 5. and Luthers booke de ser. arbit. cap. 38. and so in order. Where against Erasmus he largely defendeth, that the do∣ctrine of seruile will, and predestination must not be con∣cealed, but publikely and freely preached, notwithstanding the iudgement of mans reason to the contrary.

For in that vngodly reason telleth vs,* 1.1553 that this doctrine is against the profite of preaching, as though it maintayned slothfulnes, and the lustes of the flesh, blunted the edge of ex∣hortations, prouoked men to despaire, excused sinnes, and (which God forbid) laieth vniustice to the Lords charge, be∣sides making him the author of sin, and establisheth a fatall necessity: these and such like are meere false accusations, and haue been fully before confuted in their places.

[Obiection.] But say they, albeit these conclusions of mans reason are ill drawen from the determined sentence of Gods will,* 1.1554 touch∣ing those that shall be saued, and damned, which we terme Predestination: yet for their sakes who are offended, this do∣ctrine, albeit true, ought to be concealed, rather than taught and propounded. The reason is this: The truth ought often to

be concealed for their sakes, that cannot comprehend it, by the example of Christ: I haue yet many things to say vnto you, but ye cannot beare them away now: and of the Apostle, I could not speake vnto you as spirituall, but as vnto carnall, euen as to babes in Christ. I haue giuen you milke, and not strong meate: for ye were not yet able for it, neither as yet ye be.

A Syllogisme.

• ...But it is confessed, that many cannot comprehend the do∣ctrine of predestination.
• Therefore for their sakes it ought to be concealed, namely least we should make them worse, who do not vnderstand it, while we would make them better learned, that do vnder∣stand it.

[Answere.] * 1.1555Vnto this argument, long agoe often vsed of the Semipe∣lagians; doth our Augustine answere. And hee answereth to the Maior, which is onely particular, and then is of force, when a man runneth into daunger by speaking onely the truth, and not also by concealing it. I will set it downe in Au∣gustines words:* 1.1556 It were tedious to seeke out or alleage all the causes of concealing the truth: yet this is one, least we make them worse that vnderstand it not, while wee desire to make them better learned, that doe vnderstand it, who though wee should conceale such a thing, are neither the better learned, nor worse. But when a truth standeth thus, that he that cannot vn∣derstand it, is made worse by our speaking of it, and he that can, is made worse by our concealing of it:* 1.1557 ought not the truth ra∣ther to be spoken, that he that is able to vnderstand it, may vn∣derstand it, than to be concealed, that not onely both may not comprehend it, but also that he that is of a better vnderstan∣ding, may become worse: who if he should vnderstand it, more men by him might learne? Let the truth therefore be spoken, specially where some doubt forceth vs to speake it, and let them vnderstand it that are able: least peraduenture when it is con∣cealed for their sakes that cannot vnderstand it, such as are able, are not onely defrauded of the truth, but also intangled in falsehood. Luthers answere, albeit in other wordes is all one with this, de seruo arbit. cap. 40.

And this differēce is most easily confirmed. Are not many

at this day offēded,* 1.1558 & long ago were offended at the doctrine of grace & iustificatiō by only faith in Christ Iesu, y^t they spoke euil of the very Apostles, & falsly reported thē to say: Let vs doe euill, that good may come thereof: let vs sin, that grace may abound? And yet for that cause ought not the true doctrine of grace, & the iustification of a man be suppressed with one si∣lence, neither must we be an occasion of any mans perishing, that is deluded with a false perswasion of his workes and me∣rites. So,* 1.1559 (as Paul testifieth) Christ crucified was a stumbling blocke to the Iewes, and foolishnesse to the Grecians. Did Paul therefore slacke any whit of his wonted diligence in preaching the worde of the crosse? yea, because by foolish preaching it pleased God to saue such as beleeue, he determi∣ned to know nothing but Christ Iesu crucified. Farwell then that preprosterous warynes of those men, that suppose that the doctrine of predestination ought to be buried in silence, because it agreeth not with the iudgement of the flesh. We on the contrary, stand to the iudgement of the spirit, and say, that reason must be commaunded, both euery where else in causes of faith, and also especially in this. So it shall come to passe that the mysteries of heauenly doctrine may be layd o∣pen, and made sweete vnto vs.

[Obiection.] And whereas it was alleaged besides, that the more ancient fathers before Augustine had defended the Catholike faith for so many yeeres, euen without this defining of predestination: hereunto it is answered, [Answere] * 1.1560that the ancient fathers were not al∣together silent in this matter. For euen they preached the true grace of God, as it ought to be preached, that is, before which do goe no merites of man.* 1.1561 Which thing Augustine sheweth plainely by the testimonies of Cyprian, Ambrose and others. That is an excellent saying of Cyprian: We must glorie in nothing, seeing nothing is ours. But Ambrose sayd, Our heart and thoughts are not in our owne power. Also,* 1.1562 the will of men is prepared of God, and whatsoeuer is honourable in the saints, the same is of his grace. The same writer vpon Luke, intreating of the Samaritans that would not receiue Christ; withall learne (saith he) that he would not receiue hollow

hearted conuerts; for if he would, he would haue made them de∣uout that had no deuotion in them. For whom he vouchsafeth, he calleth,* 1.1563 & whom he will, he maketh religious. Gregorie Na∣zianzene also is cited of Augustine who witnesseth, that both giftes come from God, both to beleeue in God, and also to con∣fesse what wee beleeue. Besides it is the consent of the whole Church, which neuer wanted this thing in her prayers. For when did not the Church pray for vnbeleeuers, & for her ene∣mies, that they might beleeue? and for the faithfull, that they might grow from faith to faith, and continue therein to the ende? Neither doe the faithfull aske any other thing in the Lordes prayer, specially when they say: leade vs not into temp∣tation, but that they may through the gift of God continue in a holy obedience. As therefore the Church was borne, hath growen, and nowe increaseth in these prayers: so also in this faith, to beleeue, that the grace of God is giuen not according to the merites of them that receiue it: seeing the Church would not pray, that faith might be giuen to vnbeleeuers, and perseuerance in faith to the faithfull, vnlesse she had alwayes beleeued of a certainety, that they be the giftes of God.

And who wil say, y^t those fathers and the vniuersal Church did so confesse the grace of God, that they durst deny his foreknowledge, which not only the learned, but also the vn∣learned confesse? Futher if they so knew that God gaue these things, as that they were not ignorant of his foreknowledge that he would giue, & to whom he would giue: out of doubt they knew the predestination of the Saints. For this is nothing else, than the prescience, and preparation of Gods benefites, whereby they are most certainely deliuered, as many as bee deliuered: the rest being left by the iust iudgement of God in the lumpe of pedition.

All this is Augustines answer cap. 14.19.24 & p••ssi. de bon∣pers. yet here we must know, that before the Pelagian heresie sprung vp, (which happened when Augustine was now Bi∣shop) the Fathers briefly only in some places of their writings shew their iudgement of the grace of God: standing in the meane while vpon other things, which they handled against

other enemies of the Church, and vpon exhortations to all vertues, wherein men must serue God. But the state of time was otherwise, after that Pelagius had vomited forth his poi∣son: then very necessitie compelled the sound Fathers more full and more exactly to defend the places of the Scripture, wherein predestination, and grace that is giuen thereupon, is set forth.* 1.1564 For (as Augustine witnesseth) each seuerall heresie brought in their peculiar questions, and of necessitie caused men to search into, and to defend the diuine Scriptures more diligently, than they would haue done, if no such necessitie had vrged them.

CHAP. XXVIII. Or last. That Predestination must soberly and discreetly be preached.

THerfore it is made manifest, y^t the doctrine of predestina∣tion is profitably retained in the Church, & also to good purpose preached vnto the people when occasion requireth. But how, and with what speach it may be preached,* 1.1565 is a mat∣ter of great edifycation. For wee haue hereunto neede of christian sobriety, and discretion. For if euer elsewhere, sure∣ly here that which the Apostle saith, ought to bee obserued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, wee must bee wise to sobrietie:* 1.1566 doubtlesse we must iudge, and speake of predestination, ac∣cording to those things onely, that are taught in the scriptures. For in them is contained what is sufficient, and what is sure and sound: which if they doe not satisfie any man, let him not hope to finde the knowledge of the trueth elsewhere. There∣fore let vngodly and male part reason be bridled, which while it dare withstand the word of God, breedeth all difficultie in this matter, and entereth into a Labyrinth, from whence af∣terward it findeth no passage out. Let also curiositie in gene∣ral be restrained, that it go no further to search out the things, that God will haue to be hidden in himselfe, than it may safe∣ly,

and than our infirmitie doeth permit.* 1.1567 Because the power of God is great, saith the wiseman, and it getteth glorie of the humble. Seeke not out the things that are too high for thee, and aboue thy reach: but religiously meditate on those things which God hath commaunded thee. For it is not needefull for thee, to see with thine eyes the things that are secert, seeing al∣ready more things are reuealed, than mans capacity can com∣prehend. Whereupon it is well said of Augustine, that there is a certaine learned ignorance, and that is to be preferred be∣fore rash knowledge.

But as it it a poynte of odious curiositie to search out se∣cret things: so it is a signe of intollerable vnthankefulnes, to neglect the things that God will haue reuealed.* 1.1568 But the meane is Christian sobrietie, to follow the Scripture, which we may safely doe, which as with a motherly pace goeth faire and softly, least it should forsake our infirmitie.

* 1.1569But discretion also must be ioyned to sobriety, which will be carefull to propound this doctrine, to the capacitie of the hearers, and to their edification, by shewing the true vse of it, and auoyding offence of words. For it is the propertie of a deceitfull,* 1.1570 or vnskilfull phisition, so to bring forth euen a holesome medicine, that it helpeth not, but hurteth. And tou∣ching the capacitie of the hearers, the same admonition ser∣ueth well in this place, which is elsewhere mentioned, to make difference betweene such as haue neede of milke, as children in Christ, and such as neede stronger meate, as men of perfect age. Of which thing Luther writeth passing well. Babes in Christ (saith he) must needes first growe,* 1.1571 before they drinke this pure wine. For here there is euen a certaine childe∣hoode, that needeth milke vntill it be accustomed to eate strong meate. Therefore hee shortly reproueth curious heads, that search out the bottome of predestination, before they haue learned Christ, and the power of his crosse, whereas, accor∣ding to the order of the Apostle to the Romanes, the know∣ledge of Christ must first be learned, and the mortification of the olde man, and from hence wee must proceede vnto the

crosse and tribulations. And then (saith he) this necessitie of predestination will waxe sweete, and we shall perceiue how full it is of consolation.

Further, touching the vse of predestination,* 1.1572 the hearers must also be admonished, when any thing is spoken of it, that they abuse it not to the libertie of the flesh, or vnto despera∣tion, hatred and blaspheming of God: but that they vse it ra∣ther to the glorie of God, and to stirre vp in them loue and care of good workes, and to vpholde their faith with all long suffering and consolation in all afflictions, by making cer∣taine account, that there is nothing that can separate vs from the loue of God towards vs in Christ Iesu our Lord.

Lastly, as touching the maner and forme of teaching it,* 1.1573 we must take heede, that the things, which are spoken truely, be also aptly spoken, to auoide, as much as we may, the offence of the hearers. For it is greatly materiall, how, and after what maner of teaching anything is propounded. As for example, if any man speaking of predestination vnto the Church, should say, whether ye runne, or sleepe, ye shall be that, that hee, who cannot bee deceiued, hath predestinated you vnto; predestination it selfe, seemeth to bee after a sort disproued by that preaching of it among the vnskilfull; as also the fore∣knowledge of God (which surely no man can deny) see∣meth to be blamed, if it should be saide to men, whether ye runne, or sleepe, ye shall be that, for which he, who cannot be deceiued, hath foreknowne you. More fitly to this purpose it is said: So runne ye, that ye may obtaine, and by your course know your selues to bee foreknowne, and to belong to the predestination of Gods grace. So it is too hard a saying, if a man should speake to the Christian people after this sorte: That some of you beleeue, others beleeue not, it therefore commeth to passe, because some of you haue receiued the helpe of grace, pitying your miserie, others haue not receiued it as yet. But if ye be elected, albeit not yet called, ye shall re∣ceiue the same grace. What neede is there of this speech: Some of you? For if wee speake to the Church of God, if wee speake to the beleeuers, why say wee that some of them haue

receiued grace, and so are supposed to doe wrong to the rest? It may thus more fitly bee saide: thus the predestination of Gods will standeth, that ye receiuing grace, are come from vnbeliefe to faith, and that not of your selues, it is the gift of God, least any man should boast. But if any of you walke as yet in your sinnes, repent yee, awake, and rise vp from the dead. Also, if any as yet bee not called, let vs pray for them, that they may be called: for peraduenture they be so elected, that they shall be graunted to our requests, and receiue with vs the same grace. Is not thus the same thing both more true∣ly, and more fitly spoken? Of this matter our Augustine (whom I haue often cited) without controuersie a great di∣uine, learned,* 1.1574 sincere, and sound, and a notable patron of the Catholike faith, (as Hilarie praiseth him) hath written more at large. To him therefore let them resorte, that desire to know these things more exactly. And these things thus farre of the eternall predestination of God, who onely is wise, mercifull, and iust. To him be honor and blessing for euer and euer: Amen.

FINIS.

Notes

• * 1.1

  The summe of the Catholike saith, and con∣fession of the redemption of man.
• * 1.2

  Rom. 15.8.9.
• * 1.3

  Galath. 4.4.
• * 1.4

  Phil. 2 7.
• * 1.5

  1. Pet. 1.19.
• * 1.6

  Tit. 2.14.
• * 1.7

  Rom. 3.23, 24, 25, 26.
• * 1.8

  Heb. 9.11. to 16
• * 1.9

  Heb. 10.14.
• * 1.10

  Acts 15.11.
• * 1.11

  Our redemptiō is not corporal, but spirituall and eternall from Satan, sin and death.
• * 1.12

  Coloss. 1.13. Heb. 2.14.
• * 1.13

  Luk. 1.68. to 76.
• * 1.14

  Matth. 16.
• * 1.15

  Our redeemer is Christ true God and man holy and righ∣teous. 1. Tim. 2.5.6.
• * 1.16

  Rom. 3.24.
• * 1.17

  1. Cor. 1.30.
• * 1.18

  1. Ioh. 2.1.2.
• * 1.19

  Eph. 2.20. 1. Cor. 3.11. Acts 4.12.
• * 1.20

  Augustine.
• * 1.21

  The maner, is his abasing of himselfe to the death of the crosse, and to the shedding of his blood. Phil. 2.7.
• * 1.22

  1. Cor. 6.20.
• * 1.23

  1. Pet. 1.18.19.
• * 1.24

  1. Pet. 3.18.
• * 1.25

  Ephes. 6.2. Ephes. 1.7.
• * 1.26

  Tit. 2.14.
• * 1.27

  Heb. 9.14.
• * 1.28

  Vers. 26.
• * 1.29

  Matth. 26.
• * 1.30

  1. Ioh. 1.7.
• * 1.31

  1. question. Why he must needs redeeme vs by a price, & not take vs out of Satans po∣wer by force, who did vn∣iustly hold vs captiues.
• * 1.32

  Heb. 9.
• * 1.33

  2. question. Why his death is a price suffi∣cient for re∣demption.
• * 1.34

  Cause 1. His willing o∣bedience.
• * 1.35

  Esay. 53.10.
• * 1.36

  His innocency. 1. Pet. 2. 2. Cor. 5.21.
• * 1.37

  Heb. 7.26.
• * 1.38

  1. Pet. 3.
• * 1.39

  His personall dignity, in that he was both God and man.
• * 1.40

  His Lordship ouer vs, and his neerenes in blood vnto vs.
• * 1.41

  3. question. Why must we be redeemed by his death rather than by some other meanes.
• * 1.42

  Because no o∣ther was pos∣sible.
• * 1.43

  Because this way was most iust with God
• * 1.44

  Most agreeable to his truth. Gen. 2.17.
• * 1.45

  To his good∣nes and mercy.
• * 1.46

  Iohn 3. Rom. 5.
• * 1.47

  Ephes. 2.
• * 1.48

  This was most expedient to money to loue God again
• * 1.49

  To suffer af∣flictions for his sake.
• * 1.50

  To keepe our selues from sinne. 1. Cor. 6. A notable say¦ing.
• * 1.51

  To keep our selue: from sinne. 1. Cor. 6. A notable say∣ing.
• * 1.52

  A notable sa∣ying.
• * 1.53

  Heretikes de∣nying Christ to be true man, are confuted by the former doctrine. Leo epist. 85, & 97.
• * 1.54

  So are the po∣pish merits of Saints, & these pa••ker of par∣dons the upon brought in, wherby Christs merits are pro∣phaned.
• * 1.55

  A notable say∣ing of Pope Leo against the merito∣rious suffrings of Saints.
• * 1.56

  A saying of Augustine to the same end.
• * 1.57

  Colos. 1.24. Scripture abu∣sed by popish pardoners.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  Our sufferings are not meri∣torious. Rom. 8.18.
• * 1.60

  Psalm. 49.8.9.
• * 1.61

  Basils sayings thereof wor∣thie remem∣brance.
• * 1.62

  We must then rest vpō Christ alone for re∣demption, pro∣pitiation, and saluation.
• * 1.63

  Chap. 2. & 4.
• * 1.64

  Chap. 10.19.20.22.
• * 1.65

  Rom. 8.32.
• * 1.66

  Christ was borne in the 42. yere of Au∣gustus, Anno mundi 3963.
• * 1.67

  1. Pet. 2.24.
• * 1.68

  Coloss. 2.14.
• * 1.69

  He suffered death in the 18. yere of Ti∣berius, being 34. yeres old: or as Epiphanius saith, 32. yeres, and 74. daies, on the 12. day of the Calends of Aprill, that is, 21. of March.
• * 1.70

  Heb. 9.
• * 1.71

  Wised. 81. & 11.17.
• * 1.72

  1. Epist. 2. Christs com∣ming into the world after so many thou∣sand yeares, was appoynted so from al eter∣nitie in Gods counsell, as the Scripture tea∣cheth vs.
• * 1.73

  1. Epist. 1.
• * 1.74

  A question. Why came he in the old age of the world, and not in the beginning af∣ter the fall? Acts 1.7.
• * 1.75

  Thom. part. 3. quaest. 1. art. 5.
• * 1.76

  Foure causes why Christs birth was so long deferred.
• * 1.77

  Tom. 7. fol. 1228. 1243. 1269.
• * 1.78

  The error of the Marcionits and Manichees
• * 1.79

  Epiph. de hae∣res. Manich.
• * 1.80

  Tertul. lib 4. contra. Marci. vltra medium.
• * 1.81

  Heb. 11.
• * 1.82

  Gen. 17.
• * 1.83

  Exod. 3. Matth. 22.
• * 1.84

  Matth. 8.
• * 1.85

  Heb. 13.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  August. de na••. & gra. cap. 44.
• * 1.88

  Lib. 1. de pecca. merit. & re∣miss. cap. 11.
• * 1.89

  Of the fathers Limbus.
• * 1.90

  1. Ioh. 1.
• * 1.91

  Tit. 2.
• * 1.92

  part. 3. q. 49. art. 5. Cath. archiepis. lib. Romae edit•• cum priuil. pap. 1552.
• * 1.93

  part. 3. q. 52. art. 5. Reasons a∣gainst the old fathers being in Limbo, or Hell.
• * 1.94

  The Schoole∣mens fained deuises of foure hels.
• * 1.95

  Bonau. dist. 22. quaest. 6. lib. 3. Gabr. ead. q. artic. 3. Thom. part. 3. q. 52. & 57.
• * 1.96

  A doubt pro∣pounded to the schoolmen to be resolued.
• * 1.97

  Two causes moued Christ to redeeme vs:

  • 1. His loue to vs.
  • 2. His obediēce to his father.
• * 1.98

  Of the first.
• * 1.99

  Of the second.
• * 1.100

  Nothing mo∣ued the father to send his son to saue vs, but his meere loue and mercie to mankinde.
• * 1.101

  Esay. 54.7.
• * 1.102

  Esay. 43.12.
• * 1.103

  A double vse of the loue of God & Christ towards vs.
• * 1.104

  The first vse.
• * 1.105

  Tit. 3.5.
• * 1.106

  The second.
• * 1.107

  Damas. lib. 3. cap. 1. orth. fid.
• * 1.108

  An obiection.
• * 1.109

  How God did both loue man and hate him.
• * 1.110

  Ephes. 2. Colos. 1.
• * 1.111

  Esay 59.
• * 1.112

  Augustines answere. God hateth sin in vs, but lo∣ueth his work.
• * 1.113

  Sap. 11.
• * 1.114

  But specially he loueth vs as we are members of his sonne.
• * 1.115

  Marke this.
• * 1.116

  Two ends of redemption.
• * 1.117

  The first end is Gods glorie.
• * 1.118

  Prou. 16.
• * 1.119

  Coloss. 1.
• * 1.120

  1. Pet. 2.
• * 1.121

  Exod. 15. Sap. 19.
• * 1.122

  Apoc. 5. & 15.
• * 1.123

  The song of the vniuersall Church in the honour of Christ.
• * 1.124

  Eccle. 15.
• * 1.125

  Chap. 32.6.
• * 1.126

  The 2. end is our saluation, which contai∣neth many be∣nefits.
• * 1.127

  The true vse of the former ends, if they be well weighed. Ephes. 1.
• * 1.128

  Colos. 1.
• * 1.129

  Rom. 6.
• * 1.130

  Tit. 2.
• * 1.131

  For whom Christ died.
• * 1.132

  Huberus.
• * 1.133

  The shamefull reproches and slanders of Huber against vs, & the truth.
• * 1.134

  2. Tim. 2.24. The dutie of a Diuine.
• * 1.135

  In 2. cap. 2. ep, ad Timot. A notable speech of Am∣brose against contention.
• * 1.136

  Deut. 32. Rom. 12.
• * 1.137

  The state of the controuer∣sie. Huberus Thes. 1.
• * 1.138

  Compend. Thes. 1. and his Dutch booke in the preface.
• * 1.139

  1. Iohn 2. 1. Tim. 2.
• * 1.140

  Ioh. 17.
• * 1.141

  Of the distin∣ction of suffi∣ciencie and ef∣ficiencie. Aquinas.
• * 1.142

  Of the mea∣ning of the sufficiencie of Christs death.
• * 1.143

  Innocentius 3.
• * 1.144

  Leo.
• * 1.145

  Basill.
• * 1.146

  Chrysost. Theoph.
• * 1.147

  Augustine.
• * 1.148

  Augustines si∣militude.
• * 1.149

  Stapulensis si∣militude.
• * 1.150

  The new wri∣ters allow the distinction of sufficiency, and efficiency.
• * 1.151

  Sufficiently.
• * 1.152

  Effectually.
• * 1.153

  The opinion of our aduer∣saries.
• * 1.154

  The aduersa∣ries simile.
• * 1.155

  Marke this strange doc∣trine.
• * 1.156

  thes. 49.
• * 1.157

  thes. 60.
• * 1.158

  thes. 65.
• * 1.159

  thes. 168.
• * 1.160

  thes. 270.
• * 1.161

  Our opinion of the death of Christ for all men.
• * 1.162

  Christ effectu¦ally died for the elect and faith∣full onely, pro∣ued.
• * 1.163

  Huberus thes. 1154.
• * 1.164

  Huber. comp. thes. 5. & 6.
• * 1.165

  thes. 1152.
• * 1.166

  All, taken for all that bee Christs, and of his Church.
• * 1.167

  Rom. 8.
• * 1.168

  Prosper Aq.
• * 1.169

  A three-fold vniuersalitie.
• * 1.170

  Lib. 2. cap. 1.
• * 1.171

  All, taken for all the elect on∣ly.
• * 1.172

  Aug. tract. 53.
• * 1.173

  Esay. 54.13. Esay. 31.34. Ioh. 6.
• * 1.174

  Athanasius.
• * 1.175

  Esay 65.
• * 1.176

  Ioel. 2.
• * 1.177

  Psal. 145.14.
• * 1.178

  Ephes. 4. 2. Cor. 5.
• * 1.179

  Matth. 26.
• * 1.180

  All, taken for all the wicked only.
• * 1.181

  A rule in Lo∣gike.
• * 1.182

  All that are re∣deemed, are re∣deemed by Christ.
• * 1.183

  Cyr. de lap. ho∣minis.
• * 1.184

  1. Cor. 15. Rom. 5. Epist. 28.
• a 1.185

  Augustines similitudes de nat. & grat. cap. 41.
• b 1.186

  De pec. mer. lib. 1. 28.
• c 1.187

  Contr. Iuli. lib. 6. cap. 12. Christ iustifi∣eth all, in what sense.

  Ad Bonif. lib. 1. cap. 7. & alibi.
• * 1.188

  Hilarie.
• * 1.189

  Ambrose.
• * 1.190

  Musculus.
• * 1.191

  Act. 4.
• * 1.192

  Matth. 22.
• * 1.193

  Mark. 16.
• * 1.194

  Luk. 24. Ioh. 3.
• * 1.195

  De vocat. gent. lib 2. cap. 1.
• * 1.196

  Matth. 11.
• * 1.197

  Ioh. 6.44.
• * 1.198

  All, taken for all sorts or kinds.
• * 1.199

  Luk. 11.42.
• * 1.200

  Matth. 4.23. and 10.1.
• * 1.201

  Act. 10.38.
• * 1.202

  Act. 10.12. Act. 20.27. and 21.2. Ephes. 3.9.
• * 1.203

  Tit. 3.2.
• * 1.204

  Mark. 5. Matth. 10. Ioh. 16. 2. Tim. 1.
• * 1.205

  1. Sam 17. 2. Paral. ••2. 1. ••eg. 20.
• * 1.206

  Comp. thes. 14.
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.208

  1. Reg. 20.21.
• * 1.209

  The opinion of the aduersa∣rie drawne into a syllogisme.
• * 1.210

  Heb. 11.
• * 1.211

  Ioh. 3.
• * 1.212

  Rom. 3.
• * 1.213

  Theoph.
• a 1.214

  Peregit quod suâ intererat.
• * 1.215

  Quantum in eo fuit.
• * 1.216

  Stapulensis.
• * 1.217

  Brentius.
• * 1.218

  Huber. thes. 19.
• * 1.219

  The first place 1. Tim. 2.
• * 1.220

  The first ex∣position of 1. Tim. 2.4.
• * 1.221

  EZec. 18. &. 37
• * 1.222

  Wised. 1. Act. 17.
• * 1.223

  Luther.
• * 1.224

  The second ex∣position of 1. Tim 2.4. Augustine.
• * 1.225

  Augustine.
• * 1.226

  Heerbrand. Bidenbac. Osiander.
• * 1.227

  Ambrose.
• * 1.228

  Cyril. in Ioh. lib. 11. cap. 19.
• * 1.229

  Huber. thes. ••3.
• * 1.230

  1. Tim. 2.
• * 1.231

  Note how Christ may be said to giue himselfe a price for all.
• * 1.232

  The ••. place of the aduersarie examined, out of 2. Cor. 5.15, 16, 17.
• * 1.233

  Rom. 4.5. &c.
• * 1.234

  Rom. 3.2••.
• * 1.235

  Acts 3.29.
• * 1.236

  Huber. thes. 90.
• * 1.237

  Contr. faust. lib. 11. cap. 8.
• * 1.238

  August. Theophylact.
• * 1.239

  The 3. place. Rom. 8.31, 32.
• * 1.240

  Rom. 4. Gal. 4.
• * 1.241

  August.
• * 1.242

  The 4. place of aduersary. Hebr. 2.8. to 17.
• * 1.243

  Thes. 168.
• * 1.244

  1. Cor. 15. ••. 26. & 55.
• * 1.245

  Matth. 28.
• * 1.246

  Coloss. 1.13.
• * 1.247

  Rom. 16. Ioh. 3.
• * 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.249

  Ephes. 2.2. 2. Tim. 2.26.
• * 1.250

  Ioh. 5.24.
• * 1.251

  Huber. thes. 48.
• * 1.252

  The first place of the aduersa∣rie out of Rom. 5.18. alleadged to proue that the fruite of Christs death belongs to all.
• * 1.253

  The answer twofold.
• * 1.254

  Augustine.
• * 1.255

  Hierome. Thomas Aq.
• * 1.256

  All taken not generally, but for the multi∣tude of both sides, that is, of Adam and Christ.
• * 1.257

  How grace a∣boundeth a∣boue sinne.
• * 1.258

  Augustine.
• * 1.259

  The 2. place of the aduersarie out of 1. Cor. 15 21, 22.
• * 1.260

  August. ep. 28.
• * 1.261

  Ambrose.
• * 1.262

  The 3. place of the aduersarie Ephes. 1.10.
• * 1.263

  Colos. 1.19, 20.
• * 1.264

  Vers. 21. to 25.
• * 1.265

  Rom. 8.
• * 1.266

  Heb. 12.23.
• * 1.267

  The 4 place. Colos. 1.23.
• * 1.268

  Thes. 101.
• * 1.269

  Heb. 2.2. Luk. 11.28. Hieron. in com∣ment.
• * 1.270

  The 5. place of the aduersarie. Rom. 11.32.
• * 1.271

  The 6. place. Ioh. 17.2.
• * 1.272

  Thes. 161.
• * 1.273

  Augustine.
• * 1.274

  Ioh. 17.
• * 1.275

  Ioh. 3. & 1. & 6. & 3. & 12. 2. Cor. 5.19.
• * 1.276

  Ioh. 4.42. and 1. Ioh. 4. 1. Ioh. 2.2.
• * 1.277

  Vers. 25.
• * 1.278

  Huber. thes. 143
• * 1.279

  Augustine.
• * 1.280

  The word world attribu∣ted sometime to the repro∣bates onely, sometime to the elect, and faithfull onely.
• * 1.281

  Ambrose.
• * 1.282

  The first place. Ioh. 3. World taken for mankinde indefinitly.
• * 1.283

  Rom, 8.
• * 1.284

  World, for the elect and faith∣full, before and since Christ.
• * 1.285

  Tract. 110.
• * 1.286

  Coll. Momp.
• * 1.287

  Thes. 119.
• * 1.288

  The 2. place. Ioh. 1.
• * 1.289

  The 3 place. Ioh. 6.
• * 1.290

  Tract. 26.
• * 1.291

  2. Obiections.
• * 1.292

  Hub. thes. 125.
• * 1.293

  Rom. 4.
• * 1.294

  Acts 4.
• * 1.295

  Matth 3. Luk. 3.
• * 1.296

  The 4. and 5. places out of Ioh. 3. and 12. 2. Cor. 5.19.
• * 1.297

  Rom. 3. & 4. Ioh. 3.
• * 1.298

  Matth. 1.
• * 1.299

  In what sense Christ is the life, light, and sauiour of the world.
• * 1.300

  A comparison of the Sunne.
• * 1.301

  The 6. place. 1. Ioh. 2.
• * 1.302

  Thes. 1••1.
• * 1.303

  Apoc. 5.9.
• * 1.304

  Ioh. 17.
• * 1.305

  Tract. 110.
• * 1.306

  The world of beleeuers is the Church throughout the world.
• * 1.307

  Euseb. hist. eccl. lib. 4. c. 15.
• * 1.308

  Coll. Momp. pag. 546.
• * 1.309

  1. Ioh. 5.19.
• * 1.310

  Iohn 12.19.
• * 1.311

  Marke this.
• * 1.312

  De vocat. gent. lib. 2. cap. 6.
• * 1.313

  Thes. 135.
• * 1.314

  Marke this.
• * 1.315

  Three admo∣nitions wor∣thie obserua∣tion.
• * 1.316

  Luk. 11.
• * 1.317

  Heb. 4.
• * 1.318

  The 2 admo∣nition. Hub. thes. 104. & 107.
• * 1.319

  Colos. 1. Rom. 16. Luk. 24.
• * 1.320

  (All nations) is not taken in Scripture for euery one in all nations.
• * 1.321

  Very many na∣tions long af∣ter the Apostles time, and in their time, ne∣uer heard of the Gospell.
• * 1.322

  God neuer sent the preaching of the Gospell to all and euery one euery where. Reasons.
• * 1.323

  Acts. 14.16.
• * 1.324

  Colos. 1. Rom. 16.
• * 1.325

  The 3. admo∣nition.

  The word is preached alike, but all profit not thereby, and they that doe, haue not the like mea∣sure of grace. Ioh. 5.
• * 1.326

  The Lord must be our teacher, or els we cannot learne.
• * 1.327

  1. Cor. 3. He onely must giue encrease, or else all is in vaine.
• * 1.328

  Phil. 1. & 2. He must begin to build vs, and he must finish the worke.
• * 1.329

  Gods good pleasure is the cause that some haue grace giuen them, others haue not.
• * 1.330

  A threefold calling.
• * 1.331

  Rom. ••.
• * 1.332

  Gen. 3.
• * 1.333

  Thes. 33.
• * 1.334

  The breaking of the Serpents head by Christ is proper to his members.
• * 1.335

  Colos. 1.
• * 1.336

  Ambrose in epist. ad Col.
• * 1.337

  De pass. & cru∣ce Domini.
• * 1.338

  1. Thes. 3.3 and 5.23.
• * 1.339

  The reprobate•• are excluded from the pro∣mise.
• * 1.340

  The aduera∣ries reasons to proue repro∣bates to be de∣liuered from Satan by Christ.
• * 1.341

  Ioh. 12. 1. Ioh. 3. Heb. 2. Colos. 2. Luk. 11. Matth. 12.
• * 1.342

  The deuill is ouercome and destroyed for the faithfull onely, and in them.
• * 1.343

  Ephe 2.
• * 1.344

  1. Ioh. 5. 2. Tim. 2.
• * 1.345

  1. Ioh. 3.
• * 1.346

  1. Cor 1••.
• * 1.347

  All things are subdued vnder Christ and ye•• Satan 〈◊〉〈◊〉 in the repro∣bates.
• * 1.348

  Reprobates and Satan are vnder his po∣wer to be dam∣ned.
• * 1.349

  The kingdom of God is takē many waies.
• * 1.350

  Psal. 145.
• * 1.351

  Luk. 11.
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.353

  Esay. 53.
• * 1.354

  Rom. 4. Gal. 4.
• * 1.355

  The true mea∣ning of vs all in the words of Esay. 53.
• * 1.356

  Rom ••. Heb. 11.
• * 1.357

  Apoc. 13.
• * 1.358

  Huber. th. 179. Gen. 12. & 23.
• * 1.359

  All Nations taken for the faithfull in all Countries.
• * 1.360

  August & Ba∣sil. com in Psal.
• * 1.361

  Esay. 2.
• * 1.362

  Thes. 181.
• * 1.363

  Lib. 1. de ser∣mone Domini in monte.
• * 1.364

  What adop∣tion is. Aug. in Psal. 2.
• * 1.365

  Psalm. 7••. Esay 19.
• * 1.366

  Leuit. 16.
• * 1.367

  Gal. 6.
• * 1.368

  Thes. 188.
• * 1.369

  Thes. 23.
• * 1.370

  Three generall obseruations.
• * 1.371

  Of particulars, an vniuersall conclusion doth not fol∣lowe.
• * 1.372

  Rom. 1. Ephe. 1. Col. 1. And in the beginning of other Epi∣stles of the A∣postle.
• * 1.373

  Of the fals and perseuerance of the elect.
• * 1.374

  Aug de cor & grat cap. 7. 2. Tim, 2.
• * 1.375

  Matth. 23.
• * 1.376

  2 Thes 3. Tit. 1.
• * 1.377

  1. Pet. 1. Ier. 32.39, 40.
• * 1.378

  Amos 9.15.
• * 1.379

  1. Iohn 3. 1. Pet. 1.
• * 1.380

  Hub•••• thes. 29. 1. Tim. 1 & 4.
• * 1.381

  Faith for the doctrine of faith. Aduers. Anthrop. morph. cap. 9.
• * 1.382

  Diuerse signi∣fications of faith. Credere Deo, credere Deum, credere in Deū. Aug de Tempo∣re Serm. 181.
• * 1.383

  De fide & ope∣ribus, cap. 18.
• * 1.384

  Of the fall of reprobates that were in the Church.
• * 1.385

  Tract. 3. in epist. Io.
• * 1.386

  How repro∣bates are called beleeuers and partakers of redemption. Rom. 1. 1. Cor. 1. Ephe. 1. Col. 1. Phil. 1.7.
• * 1.387

  Hebr. 4. Ambrose.
• * 1.388

  Augustine.
• * 1.389

  Hebr. 2.
• * 1.390

  Matth. 7.
• * 1.391

  Tertull.
• * 1.392

  An excellent saying.
• * 1.393

  Chrysostome.
• * 1.394

  All that are called christi∣ans are not such indeede. Aug. in Ps. 48.
• * 1.395

  Luther.
• * 1.396

  Holines gene∣rall and special.
• * 1.397

  Charitie and faith iudge di∣uerselie of a man.
• * 1.398

  The 1. place for the redempti∣on of repro∣bates.
• * 1.399

  A grieuous fall proues not a man to be a Reprobate.
• * 1.400

  Some of the olde writers vnderstand by renewing, Heb. 6 a second baptizing.
• * 1.401

  Two proofes of the aduer∣sarie for re∣demption of reprobates.
• * 1.402

  Redemption is forgiuenes of sinnes.
• * 1.403

  The bad haue many gifts common with the good.
• * 1.404

  Marke this ex∣position of crucifying a∣gaine to them∣selues, &c.
• * 1.405

  The 2. place.
• * 1.406

  An exposition of the words: there is no more sacrifice for sin. &c.
• * 1.407

  We must take euery one in the Church for a brother, and redeemed for his profes∣sion sake, till the contrarie appeare.
• * 1.408

  The 3. place 1. Cor. 3.
• * 1.409

  Ephes. 2.21. 1. Pet. 2.5.
• * 1.410

  True members of Christ can neuer finally fall away, yet they may sinne grieuouslie. Psalm 37.24. Iohn 10. Rom. 11.29. 2 Cor. 4.9.
• * 1.411

  What mem∣bers may pe∣rish.
• * 1.412

  1. Iohn 3.
• * 1.413

  De Correp. & grat. ca. 9. A notable say∣ing.
• * 1.414

  The 4. place. Rom. 14. 1. Cor. 8.
• * 1.415

  How a weake brother may be said to pe∣rish and be destroyed. Rom. 14.5. How Repro∣bates falling from the truth and perishing, are said to be redeemed.
• * 1.416

  The 5. place. 2. Pet. 2. How the Lord hath bought Reprobates. 1. Pet. 1. Acts 20.
• * 1.417

  How they are said to denie him y^t bought them.
• * 1.418

  2. Pet. 2.20, 21, 22.
• * 1.419

  Peters words expounded.
• * 1.420

  Marke this touching back-sliders.
• * 1.421

  De fide & ope∣rib. ca. 25. See also in Psal. 48
• * 1.422

  2. Pet. 2.18.
• * 1.423

  The 6. place 2. Pet. 1.
• * 1.424

  The ••. exposi∣t••ons of Peters words, 〈…〉〈…〉, is said to haue been clensed from his olde sinnes. Acts 2••.••6. Augustine.
• * 1.425

  Visible and in∣visible sancti∣fications.
• * 1.426

  The true me∣thod and sense of Peters words. 2. Pet. ••.3 to verse 12.
• * 1.427

  Iames 1. and 2.
• * 1.428

  The 7. place 1. Pet. 2.
• * 1.429

  Ad hoc positos esse, non dicit, impositos Chri∣sto. The 8. place Gal. 3. & 5.
• * 1.430

  Expos. epist. ad Gal.
• * 1.431

  Cap. 5.10.
• * 1.432

  Phil. 1.
• * 1.433

  How many begin in the spirit.
• * 1.434

  1. Cor. 13.
• * 1.435

  The 9. place Gal. 5.
• * 1.436

  Luther of Christian li∣bertie.
• * 1.437

  Many fal from Christian libertie, but diuersly.
• * 1.438

  The 10. and 11 places. Rom. 11. Iohn 15.
• * 1.439

  Iere. 11. Esay. 25. Matth. 21.
• * 1.440

  Hipocrites for a time flourish as greene bran∣ches, but at length are cut off.
• * 1.441

  The Elect are neuer cut off, nor cast away, proued by three reasons.
• * 1.442

  Rom. 10. & 11.8.
• * 1.443

  Verse 2 & 7.
• * 1.444

  ••. Iohn 2.••9.
• * 1.445

  A Syllogisme.
• * 1.446

  The 12. place Matth 13. The parable of the debter ex¦pounded.
• * 1.447

  Whether sins once pardo∣ned be againe retayned. Rom. 8.
• * 1.448

  Iere. 31. Esay 44. & 38. Mica. 7.
• * 1.449

  What sinnes God once for∣giueth, he e∣uer forgiueth.
• * 1.450

  Thes. 270.
• * 1.451

  The 13. place 2. Iohn 5.10.
• * 1.452

  Ephes. 2.
• * 1.453

  How a man maketh God a lyar.
• * 1.454

  Iohn 3.
• * 1.455

  Thes. 266. & 484.
• * 1.456

  The benefits of the Gospell belong not to reprobates, as they doe en••••y them, but as they are inui∣ted to them ••y the Gospell preached.
• * 1.457

  Luther.
• * 1.458

  In Gen. cap. 26. & 43. Item des••••ar∣bit. & in Psal. 5
• * 1.459

  Vers. 21.
• * 1.460

  Huber. in Comp. Thes.
• * 1.461

  3. Esra. 4.
• * 1.462

  Thes. 4••8. and in the rest fol∣lowing.
• * 1.463

  The confutati∣on of the first accusation.
• * 1.464

  Acts 10.43.
• * 1.465

  The confutati∣on of the se∣cond.
• * 1.466

  ••••es. 2.76.
• * 1.467

  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
• * 1.468

  A true & god∣ly proposition, though the Turkes teach the same in effect.
• * 1.469

  Exod. 33.
• * 1.470

  Rom. 9.
• * 1.471

  Matth. 25.
• * 1.472

  A Dilemma, prouing that some are sa∣ued, and others damned, and that by the will of God.
• * 1.473

  Aug. Ench••r. ad Laur. cap. 103.
• * 1.474

  Psalm. 115.4.
• * 1.475

  De cor. & grat. cap. 14.
• * 1.476

  A notable say∣ing.
• * 1.477

  Luther.
• * 1.478

  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.
• * 1.479

  Testimonies of the aduersarie answered.
• * 1.480

  Hub••th 539 Cyril. in Io. lib. 2. cap. ••3.
• * 1.481

  Athanasius in Euang. de pass. & cru. Chri.
• * 1.482

  Synecdoche, is when part is vnderstoode by the whole, or the whole by part. Prosper.
• * 1.483

  The whole is set downe for a part in the Scripture, in the phrases, All men, the whole world, &c.
• * 1.484

  Rom. 10.18. 1. Iohn 5.19. Mar. 1.5. Iohn. 3.32. and 8.2.
• * 1.485

  Iere. 26.
• * 1.486

  The 3. ••estimo∣nie of the ad∣uersarie. Chrysost. in 1. ad Tim. hom. 7.
• * 1.487

  The 4. testi∣monie. Augustine.
• * 1.488

  The 5. testi∣monie. Maximus.
• * 1.489

  See also Am∣brose in Lu. 23. de cassa prodit. poenit.
• * 1.490

  The 6. testi∣monie. Cypr. de ablut. pe••um. Aug. ser••. in mon∣••e. lib 1. Chrysost. hom. ••. & 20.
• * 1.491

  Serm. domin. in monte lib. 1.
• * 1.492

  Aug. in Leuit.
• * 1.493

  The 7. testi∣monie.
• * 1.494

  Answers to the sayings of the new writers, ci∣ted by the ad∣uersarie.
• a 1.495

  Bulling. ser. 2. de Natiuit. Chri.
• b 1.496

  The same vp∣on 1. Iohn 1.
• c 1.497

  Cat. ch. minore Eccl. Tigur.
• d 1.498

  Mus••. in locis de remiss. p. q. 2.
• * 1.499

  Zanchius.
• * 1.500

  Of the vniuer∣salitie of the promise of grace.
• * 1.501

  The vniuersali∣tie of the elect, in the worde All men, by the opinion of new writers.
• * 1.502

  The elect per∣seuer in faith.
• * 1.503

  Zuinglius.
• * 1.504

  Annot. ad Heb. In Ioh. 6. In Ioh. 12.
• * 1.505

  In Ioh. 17.
• * 1.506

  In Matth. 15.
• * 1.507

  In Ioh. 3.
• * 1.508

  In Ioh. 6. & praefat in histo. de pass. In epist. ad Rom. 3. In Ioh. 12.
• * 1.509

  The 8. testimo∣nie. Musculus.
• * 1.510

  De remiss. pecc. q. 2. Thes. 586.
• * 1.511

  Ioh. 3. 1. Ioh. 2.
• * 1.512

  Three reasons of Musculus, why redempti∣on is vniuersall.
• * 1.513

  Matth. 22.
• * 1.514

  The 9. testi∣monie. Hemingius.
• * 1.515

  De promiss. reparat.
• * 1.516

  De Euangelio.
• * 1.517

  The 10. testi∣monie. Catackis pala∣tin.
• * 1.518

  Huber. pa. 20, ••7. 312.
• * 1.519

  Math. 24.25.
• * 1.520

  Prefat. ad Rom.
• * 1.521

  In Gen. 26.
• * 1.522

  The vniuersali∣tie of the pro∣mise of grace.
• * 1.523

  Matth. 11. Ioh. 3. Ioh. 6.
• * 1.524

  Acts 10. & 13 19.
• * 1.525

  Rom. 3. & 9.
• * 1.526

  The promise requireth faith.
• * 1.527

  Ambrose.
• * 1.528

  The beleeuer knoweth him∣selfe to haue faith, and how.
• * 1.529

  Luther in Galat. 4. cap.
• * 1.530

  Marke this.
• * 1.531

  Matth. 16. 2. Tim. 1.
• * 1.532

  1. Thess 5.
• * 1.533

  A weake faith ought not to cast a man downe.
• * 1.534

  Esay. 24. Matth 12.
• * 1.535

  Matth. 14.31. & 16▪ 8.
• * 1.536

  Rom. 14.3.
• * 1.537

  If thou doubt, doe this.
• * 1.538

  Mark. 9. Luk. 17.
• * 1.539

  The weake and wofull comfort that ariseth from the redempti∣on of all and euery one without ex∣ception.
• * 1.540

  Iob. 3.
• * 1.541

  The aduersarie himselfe con∣fesseth the truth.
• * 1.542

  The faithfull shall continue. Luke 22. Ioh. 17.
• * 1.543

  Flat contraries.
• * 1.544

  Huber. Thes. 266. & sequent.
• * 1.545

  Mark. 16.
• * 1.546

  Rom. 3.
• * 1.547

  Iob. 3.
• * 1.548

  Huber. thes. 83.
• * 1.549

  Luther.
• * 1.550

  What must be preached, to whom, and how. Ioh. 9 41. Luk 14 47. Act. 2.38. & 10.43.
• * 1.551

  Rom. 1.2.3.
• * 1.552

  What is to di∣uide the word aright.
• * 1.553

  Tom. 2. fol. 123. & tom. 4. fol. 104.
• * 1.554

  Not our opini∣on, but our ad∣uersaries di∣sturbeth the order of prea∣ching aright.
• * 1.555

  Thes. 60.
• * 1.556

  Thes. 65.
• * 1.557

  Thes. 46.
• * 1.558

  Thes. 270.
• * 1.559

  Obiection. Thes. 475. & sequent.
• * 1.560

  The comman∣demēt of faith and repentance bindeth all. Mar. 1.
• * 1.561

  But the promi∣ses of grace be∣long to the be∣leeuers onely. 2. Thess. 3. Acts 13.
• * 1.562

  Thes. 534.
• * 1.563

  Origens fable
• * 1.564

  Zach 1.3. Ezech. 18.21. Esay 1.17. Acts 2.38. & 8.22.
• * 1.565

  The promise is made vnto the wicked condi∣tionally.
• * 1.566

  Matth. 22.
• * 1.567

  2. Thes. 3. Matth. 22. Marke this.
• * 1.568

  Luk. 14. Mark. 16.
• * 1.569

  Psal. 95. Heb. 3.
• * 1.570

  The trueth must be prea∣ched to men, though they will not heare it. Matth. 10.
• * 1.571

  1. Tim. 4.
• * 1.572

  Eze. 2. & 3.
• * 1.573

  Iere. 1.19. & 7.27.
• * 1.574

  Foure reasons why the word is preached to reprobates, be∣side Gods cō∣mandement to doe it, be∣fore set down.
• * 1.575

  1. Cor. 2.
• * 1.576

  Ioh. 6.
• * 1.577

  Matth. 13.
• * 1.578

  Eze. 2.
• * 1.579

  Ioh. 15.2••.
• * 1.580

  Matth. 24.
• * 1.581

  Matth. 10.
• * 1.582

  Hub thes. 300. The first cauill of the aduer∣sarie.
• * 1.583

  Thes. 477.
• * 1.584

  Thes. 478.
• * 1.585

  Ephes. 6.
• * 1.586

  Thes. ••04.
• * 1.587

  Luk. 11.
• * 1.588

  Thes. 489.
• * 1.589

  Esay 6.
• * 1.590

  2. Cor. 2.
• * 1.591

  Thes. 37. The 6. absur∣ditie, that Bap∣tisme is taken away.
• * 1.592

  The principall vse of Bap∣tisme.
• * 1.593

  Augustine d••fition of it.
• * 1.594

  Rom. 4.
• * 1.595

  Vnbeleeuers are not parta∣kers of y^e grace of Baptisme, although they be Baptized.
• * 1.596

  Many testimo∣nies, prouing that Baptisme doth profit the beleeuer onely.
• * 1.597

  Luth. in Gen. 17
• * 1.598

  De Cap. Basil. in 3. Ioel.
• * 1.599

  In Gen. 48.
• * 1.600

  Brentius.
• * 1.601

  Chytraeus.
• * 1.602

  Ia. Andr. Col. Momp pa. 486. & thes. 6••. & 30.
• * 1.603

  Obiection of infants faith.
• * 1.604

  Augustine.
• * 1.605

  Infants cannot beleeue.
• * 1.606

  And why they cannot.
• * 1.607

  The contrary opinions of Brentius and Andr, tou∣ching the faith of infants,
• * 1.608

  Luth. in 17. Gē. Col. Momp. pag. 496.
• * 1.609

  D. Heerbrand. Defens. cont. Gottard. Cano∣nicum.
• * 1.610

  Obiection. Aug. quaest. E∣uang. li. 1. ca. 24.
• * 1.611

  Why we must account in faults among the people of God.
• * 1.612

  Why we bap∣tise the infants of Christians, and not of Turkes.
• * 1.613

  Barnards say∣ing of infants dying before Baptisme.
• * 1.614

  The cauill of the Lords Sup∣per answered.
• * 1.615

  Thes. 450. & sequent.
• * 1.616

  Thes. 450.
• * 1.617

  Wee must proue our¦selues before we come to the Lords Supper, and how.
• * 1.618

  A man may know himselfe to haue faith, and so to haue Christ. Luk. 22. Matth. 26.
• * 1.619

  Exhortat. Baptis.
• * 1.620

  Hubers blas∣phemies.
• * 1.621

  Luther de seruo arbit. cap. 107. & seq.
• * 1.622

  A double will in God.
• * 1.623

  How God willeth and willeth not the death of a sin∣ner. Eze. ca. 18.
• * 1.624

  The hid and reuealed will are not contra∣dictorie, there∣fore no suspi∣tion of fraude or lying in God.
• * 1.625

  God is not vn∣iust, or one that reioyceth at mans miserie.
• * 1.626

  A notable say∣ing.
• * 1.627

  Esay. 45.
• * 1.628

  Brentius in 1. Sam. 2. v. 25.
• * 1.629

  God is not the author, but re∣uenger of sin, punishing sins with sins.
• * 1.630

  Com. thes. 37.
• * 1.631

  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.
• * 1.632

  What we like in the aduersa∣ries doctrine.
• * 1.633

  Mar. 16.
• * 1.634

  De verb. Dom. sec. Ioh. serm. 60. & enar. Ps. 109.
• * 1.635

  What we mis∣like iustly. The first faulte or error against the doctrine of the Apostles and Prophets.
• * 1.636

  Acts 10.
• * 1.637

  Ioh. 3.
• * 1.638

  Serm. 60.
• * 1.639

  The second fault or error confuted by foure reasons.
• * 1.640

  Ioh. 15.
• * 1.641

  Augustines iudgement of this question.
• * 1.642

  The summe of our opinion touching mans redemp∣tion by the death of Christ.
• * 1.643

  Tit 1.
• * 1.644

  Thes. 627. The admo∣nition tou∣ching Hu∣bers maner of disputing.
• * 1.645

  The state of the question.
• * 1.646

  How Christs death may be effectuall to any.
• * 1.647

  Matth. 1. The 1. testi∣monie, pro∣uing redemp∣tion to be pro∣per to the Church.
• * 1.648

  Thes 1059. All men be not the people of God proued by three rea∣sons.
• * 1.649

  Leuit. 26.
• * 1.650

  Iere. 31. 2. Cor. 6. Ose. 1. & 2.
• * 1.651

  Rom. 9.
• * 1.652

  Tit. 3.
• * 1.653

  1. Pet. 2.
• * 1.654

  Luther.
• * 1.655

  Brentius.
• * 1.656

  The 2. testi∣mony. Matt. 26.
• * 1.657

  (Many) distin∣guisheth be∣tweene belee∣uers and vnbe∣leeuers.
• * 1.658

  Luth. de capt. Babyl.
• * 1.659

  The 3. testi∣monie.
• * 1.660

  The 4. testi∣monie. Luke 2.
• * 1.661

  The 5. testi∣monie.
• * 1.662

  Ioh. 11.
• * 1.663

  The 6. testi∣monie.
• * 1.664

  Ioh. 3.
• * 1.665

  Ephes. 2.
• * 1.666

  The 7. testi∣monie. Ioh. 10.
• * 1.667

  Thes. 1069.
• * 1.668

  Christs sheepe.
• * 1.669

  Thes. 1070.
• * 1.670

  The Scripture speaketh two waies of Christs sheepe, by vocation and by Prede∣stination.
• * 1.671

  The 8. testimo∣nie.
• * 1.672

  Ioh. 10.
• * 1.673

  Serm. 50. de verbis Domini in Io.
• * 1.674

  The 9. testi∣monie. Ioh. 12.
• * 1.675

  A Syllogisme.
• * 1.676

  The 10. testi∣monie. Ioh. 15.
• * 1.677

  Serm 10. de Psal. qui habi∣tat, &c.
• * 1.678

  The 11. testi∣monie. Ioh. 17.
• * 1.679

  Pag. 545. Col. Mompel.
• * 1.680

  Thes. 9.28.
• * 1.681

  Tract. 107. in Ioh.
• * 1.682

  A double world.
• * 1.683

  Thes 927.
• * 1.684

  Thes. 1077. & 163.
• * 1.685

  Tract. 111.
• * 1.686

  Tract. 107.
• * 1.687

  Lib. 11. cap. 19. in Ioh.
• * 1.688

  Com. vpon this place.
• * 1.689

  The 12. testi∣monie. Verse 19. of the 17. chap. of Iohn.
• * 1.690

  The 1. place. Rom. 3.
• * 1.691

  Hub. thes. 45.
• * 1.692

  Ierome.
• * 1.693

  Brentius.
• * 1.694

  Righteousnes in all and vpon al that beleeue.
• * 1.695

  Gal. 3.
• * 1.696

  The 2. place Rom. 8.
• * 1.697

  Vs all taken for the church, proued by the Scripture, and by Augustine.
• * 1.698

  Ad Laur. ca. 61.
• * 1.699

  The voice of the Church.
• * 1.700

  Tract. 45. in Io.
• * 1.701

  Ambr. lib. 1. •••• Iac. cap. 6.
• * 1.702

  Marke this.
• * 1.703

  Rom. 8.
• * 1.704

  De vocat. gent. lib. 1. cap. vlt.
• * 1.705

  The 3. place Ephes. 5.
• * 1.706

  Three proofes out of the Text for our opinion. Ephes. ••.
• * 1.707

  Amb. thes. 270.
• * 1.708

  The 4. place. Cap. 1.
• * 1.709

  Foure things proper to the faithfull.
• * 1.710

  Ambrose.
• * 1.711

  Hub. Thes. 4••. and 41.
• * 1.712

  Col. 1. The 5. place
• * 1.713

  The 6 place. 1. Tim. 4.
• * 1.714

  Matt. 5. Act. 17.
• * 1.715

  August tract. 34 in. Io.
• * 1.716

  The 7. place. Heb. 5.
• * 1.717

  Saluation by Christ is Eter∣nall not tem∣porall and short, as the aduersarie see∣meth to make it.
• * 1.718

  The 8. place. cap. 9.
• * 1.719

  Eternall re∣demption.
• * 1.720

  The 9. place.
• * 1.721

  Redemption described.
• * 1.722

  Acts 15. Rom. 6.
• * 1.723

  The 10. place
• * 1.724

  The Called who they be Prosper. li. cap. 3.
• * 1.725

  The 11. place.
• * 1.726

  Many. Christo. Theophy.
• * 1.727

  Sai valuit vt omnes serua∣ventur.
• * 1.728

  Aquinas.
• * 1.729

  The 12. place. Heb. 11.
• * 1.730

  Hub. Thes. 6••. and 1001.
• * 1.731

  The 1. place
• * 1.732

  Acts 5.
• * 1.733

  Repentance and remission of sinnes be iust parables, and therefore they that haue the one, haue the other, and they be Israel.
• * 1.734

  Aug. cap. 59. Gal. 6.
• * 1.735

  The 2. place Acts 10.
• * 1.736

  The 3. place 1. Pet. 1.
• * 1.737

  Christ was foreordained and exhibited to the world for the belee∣uers sake.
• * 1.738

  Iohn 20.
• * 1.739

  The 4. place 1. Ioh. 1. Three things to be obserued in Saint Iohns words.
• * 1.740

  The 5. place Apoc. 1.
• * 1.741

  They that be redeemed are kings & priests to God, and such onely the faithfull be.
• * 1.742

  Lib. 1. coment. in Apoc.
• * 1.743

  The 6. place Apoc. 5.
• * 1.744

  The Catholike Church, ment by the 24. El∣ders, and foure beasts in the Apoc.
• * 1.745

  Marke this rea∣son.
• * 1.746

  Matth. 25.
• * 1.747

  The 1. place Gen 12. & 22,
• * 1.748

  Rom. 4.
• * 1.749

  Gal. 3.
• * 1.750

  Vers. 14.
• * 1.751

  Esay 53. The 2. place.
• * 1.752

  Vs all in the Prophet, taken for the faithful onely, proued by the text.
• * 1.753

  Pet. Gal. de ar∣can. Ca••••••l. ••e∣rit. lib. 8. ca. ••4.
• * 1.754

  Luther. in Is. 53.
• * 1.755

  The 3. place Ierem. 31.
• * 1.756

  The benefits of the coue∣nant belong to the sonnes of the couenant.
• * 1.757

  Gal. 3.
• * 1.758

  Ier. 23. & 33. The 4. place.
• * 1.759

  Luk. 1.
• * 1.760

  Zach. 2. The 5. place.
• * 1.761

  Zach. 6. The 6. place.
• * 1.762

  Ephes. 2.
• * 1.763

  Esay 62.
• * 1.764

  Gal 4.
• * 1.765

  Acts 10.
• * 1.766

  Rom. 3.
• * 1.767

  Col. 1.
• * 1.768

  The redempti∣on of Israel out of Egypt and Babel.
• * 1.769

  Tuitiens. hath this similitude vpon Ioh. 17.
• * 1.770

  Esay 43.3.
• * 1.771

  Ier. 30. v. 11.23
• * 1.772

  The brasen serpent. Num 21.
• * 1.773

  Sap. 16.7.
• * 1.774

  Exod ••1. The 〈…〉〈…〉 in the yeare of Iubilie.
• * 1.775

  Lib. 1. Ep. 1.
• * 1.776

  The scape goate. Leuit. 16.
• * 1.777

  Heb. 2.
• * 1.778

  Cap. 13.
• * 1.779

  The summe of all that hath been said, and it is worthie to be obserued.
• * 1.780

  The first rea∣son drawne from the defi∣nition of re∣demption.
• * 1.781

  Psal 32.
• * 1.782

  Ambroses ex∣position of (all men) Rom. 5.
• * 1.783

  The 2. reason.
• * 1.784

  In 1. Epist. Io. tract. vlt.
• * 1.785

  What is the Catholike Church.
• * 1.786

  Cap. 3. de cate. Ru••i••bus.
• * 1.787

  Hub. thes. 65. Iohn 15. Iohn 4. Ephes. 2. Matt. 16. Iohn 10.
• * 1.788

  The whole world is not the Church, yet among all men in the world God hath his peo∣ple.
• * 1.789

  Thes. 1001.1059. &c. & 4••. &c.
• * 1.790

  Aug. li. 20. cap. 9. de ciuit. Dei.
• * 1.791

  The 3. reason
• * 1.792

  Chrysost. in Matt.
• * 1.793

  The 4. reason
• * 1.794

  The 5. reason
• * 1.795

  The office of the high Priest.
• * 1.796

  The 6. reason
• * 1.797

  Adoption and inheritance, follow re∣demption.
• * 1.798

  Ambro. in 5. Rom.
• * 1.799

  The 7. reason The Maior.
• * 1.800

  Sanctification and conuersi∣on necessarily follow re∣demption.
• * 1.801

  The Minor,
• * 1.802

  1. Pet. 2. Rom. 8. & 7. Luk. 1.
• * 1.803

  Iere. 31. Heb. 8.
• * 1.804

  Eze. 36.
• * 1.805

  The conclusiō.
• * 1.806

  Hub. thes. 1089
• * 1.807

  Thes. 1096.
• * 1.808

  The 8. reason.
• * 1.809

  The will is re∣deemed and set free in all those that be redee∣med.
• * 1.810

  The 9. reason.
• * 1.811

  Eternall life E••••••••••lessed∣••••s to low ••••ose that be redeemed ef∣fectually.
• * 1.812

  Ambr. de Iacob & vita beata. lib. 1. cap 6.
• * 1.813

  An excellent saying, and of great comfort to a penitent heart, if it be oft remem∣bred.
• * 1.814

  Aug. de Trinit. lib. 13. cap. 16.
• * 1.815

  A booke pub∣lished in the dutch tongue at Argent. 1553.
• * 1.816

  If all sinner be blotted out and sati••fied, then vnbe••iefe is blotted, and it shall not condemne vs.
• * 1.817

  The 10. reason.
• * 1.818

  The causes of redemption.
• * 1.819

  Faith, how ne∣cessarie to sal∣uation.
• * 1.820

  The great ne∣cessitie and profit of faith.
• * 1.821

  Aug. de temp. ser. 181.
• * 1.822

  Hub. thes. 49. & 65.
• * 1.823

  Thes. 72. & 1112
• * 1.824

  The aduersa∣ries contrarie to themselues. Thes. 65.270.168.
• * 1.825

  The 11. reason The Maior.
• * 1.826

  The Minor.
• * 1.827

  The conclu∣sion.
• * 1.828

  The 12. reason. From the vse of the Sacra∣ments.
• * 1.829

  The 13. reason
• * 1.830

  Hub. Thes. 157. & 536.
• * 1.831

  Hub. thes. 157. & 136. Marke this reason agaynst the aduersarie.
• * 1.832

  Mennon. Theod Phil. Hofman.
• * 1.833

  Lib. de baptis∣mo.
• * 1.834

  August. lib. 2. de nuptijs & concup. cap. 33.
• * 1.835

  Infants of the faithfull differ from others.
• * 1.836

  Gen. 17. 1. cor. 7. Math. 19.
• * 1.837

  A doubt: whē redemption beginnes in vs.
• * 1.838

  Tit. 1. 1. Tim. 1.
• * 1.839

  Foure waies redemption is to be conside∣red. Comment in Apoc. 1.
• * 1.840

  At••••••s. in Synopsi.
• * 1.841

  Tom. 10. de verb. apost. ser. 14.
• * 1.842

  Hub. thes. 18.
• * 1.843

  Thes. 19.
• * 1.844

  Compend. thes. 27.
• * 1.845

  Thes. 503. & 1097 & lib. germ. fol. 8.
• * 1.846

  Act. 10.23. & 26.18.
• * 1.847

  Act. 17.
• * 1.848

  The consent of all antiquitie on our side.
• * 1.849

  Testimonies:
• * 1.850

  The church of Smyrna.
• * 1.851

  Iustine martyr.
• * 1.852

  Ireneus. lib. 5.
• * 1.853

  Origene.
• * 1.854

  Ambrose.
• * 1.855

  Hub. thes. 49.
• a 1.856

  Lib. 2. C••p. ••. de Cain & A∣bel.
• b 1.857

  Apol. Dauid.
• c 1.858

  De Sal. ca. vit.
• d 1.859

  Serm. 15. in 118. Psalm.
• e 1.860

  Serm. 21. ibid.
• * 1.861

  A similitude of the light.
• * 1.862

  Serm. 19. in 118. Psalm.
• * 1.863

  Augustine.
• * 1.864

  Augustines si∣mile of the cup.
• * 1.865

  Lib. 13. cap. 15.
• * 1.866

  A notable say∣ing of August.
• * 1.867

  The Christian kinde.
• * 1.868

  An argument.
• * 1.869

  What kinde of freedome redemption is.
• * 1.870

  The world that is precesti∣nate to life, Christ came to saue, but not the world predestinate to damnation.
• * 1.871

  De corrept. & gra. cap. 11.
• * 1.872

  Hieromie.
• * 1.873

  Hilarie
• * 1.874

  Chrisost.
• * 1.875

  Hub. thes. 49. & 53.
• * 1.876

  Theophylact
• * 1.877

  Basil Exhort. ad baptis.
• * 1.878

  Cyrill.
• * 1.879

  2. Cor. 5.
• * 1.880

  Prosper. chap. 9.
• * 1.881

  Marke, Augustine be∣fore meant this (by the common cause.
• * 1.882

  Lib. 1. cap. 3.
• * 1.883

  A rule well to be marked.
• * 1.884

  Lib. 2. cap. ••.
• * 1.885

  Primasius.
• * 1.886

  Pope Lee.
• * 1.887

  Gregorie.
• * 1.888

  Beda.
• * 1.889

  Bernard.
• * 1.890

  Rupert. lib. 12. comment in Io.
• * 1.891

  Marke this well.
• * 1.892

  Pet. Lomb lib. 3 distinct. 18.
• * 1.893

  Innocent 3 lib. 2. de offic. missae. cap. 41.
• * 1.894

  Thomas.
• * 1.895

  Idem summ. de veritate materia 26. quaest. 7.
• * 1.896

  Pet. Galatin. de arcam. Cath. verit. lib. 8. cap. 14.
• * 1.897

  Stapul. in 5. Ro.
• * 1.898

  Luther. tom. 3. in Isa. 53.
• * 1.899

  Brentius exp. Catech. Ar••••. de rem. pecc. quaest. quàm laté paceat.
• * 1.900

  Huber. thes. 1059.
• * 1.901

  Ilirie. in Io. 12. ver. 52. in ver. 31.
• * 1.902

  The Synode held at Arger∣tine against 〈◊〉〈◊〉 Hofman an Anabaptist, and Pelagian Heritike.
• * 1.903

  Gen. 12. 1. cor. 15. Io. 12. 1. Tim. 2. 1. Io. 2. Io. 1.
• * 1.904

  The Pelagian heresie is the father of the aduersaries doctrine. Tom. 7. apud. August.
• * 1.905

  The doctrine of the Pelagi∣ans.
• * 1.906

  Hofman.
• * 1.907

  Pacuuius.
• * 1.908

  1. Cor. 1.
• * 1.909

  Wisd. 7.16.
• * 1.910

  Acts 4.28. Rom. 8.29. Ephe. 5.
• * 1.911

  Acts 15.
• * 1.912

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.913

  The 1. signifi∣cation and vse of the word predestination.
• * 1.914

  Mat. 10.
• * 1.915

  Dan. 4.
• * 1.916

  Wisd. 12.
• * 1.917

  Dan lib. 2. Orthodox ••. fi••. cap. 30. Ansel. lib. de conc. praesci. & praedest.
• * 1.918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.919

  The 2. sig∣fication.
• * 1.920

  Thom. Aqui.
• * 1.921

  The 3. signifi∣cation and the vse of the word.
• * 1.922

  August. Enchir ad Laur. cap. 100.
• * 1.923

  Aug. de Ciuit. dei. lib. 15. cap. 3
• * 1.924

  Fulgent.
• * 1.925

  The 4. signifi∣tion and vse of the word.
• * 1.926

  De predest. Sanct. cap. 10.
• * 1.927

  De predest. Sanct. cap. 10. Predestinati∣on of the Saints what it is.
• * 1.928

  E••xod 3•• Rom. 9.
• * 1.929

  Election di¦uersly taken in Scripture,
• * 1.930

  Num. 17.5. Deut. 21.5.
• * 1.931

  1. Sam. 10, 24, 2. Sam. 21.6. 1. Sam. 16.
• * 1.932

  Io. 6.
• * 1.933

  De praedest. sanct. cap. 17▪
• * 1.934

  How predesti¦nation and election differ.
• * 1.935

  Thom. 1. quest. 23. art. 4.
• * 1.936

  Election is called Loue.
• * 1.937

  Degrees of loue.
• * 1.938

  How he is 〈◊〉〈◊〉 to haue.
• * 1.939

  How Gods election and loue di••••••er.
• * 1.940

  De bono per. s••uer. cap. 18.
• * 1.941

  Prescience.
• * 1.942

  How fore∣knowledge and predesti∣nation differ.
• * 1.943

  Rom. 1.28.
• * 1.944

  2. Tim. 2.
• * 1.945

  Foreknowne.
• * 1.946

  Reprobation.
• * 1.947

  Lib. 1. dist. 4.
• * 1.948

  Aug. al Sim∣plice. lib. 1.••.2. De con••e•••• & gr. ca 7. ••pist. item 105. Con••••d as epist. Pelag. lib 2 cap. 7. & passim alibi.
• * 1.949

  The 1. argu∣ment.
• * 1.950

  The 2. argu∣ment.
• * 1.951

  De bono per∣seuer. cap. 19.
• * 1.952

  Cap. 17.
• * 1.953

  The 3. argu∣ment.
• * 1.954

  The 4. argu∣ment. Thes. 1127.
• * 1.955

  Thes. 735.
• * 1.956

  Thes. 7••6.
• * 1.957

  Marke here to what ende this opinion tendeth.
• * 1.958

  Marke this well. Epist. 105. Testimonies of the new Testament prouing electi∣on and repro∣bation.
• * 1.959

  Acts 14.
• * 1.960

  In what sense Iudas is said ••o b•• giuē Christ of his father.
• * 1.961

  Pauls epistle.
• * 1.962

  Testimonies of the olde Te∣stament.
• * 1.963

  1. Tim. 2. 〈◊〉〈◊〉 ob∣iection.
• * 1.964

  How God would haue all men to be saued.
• * 1.965

  Cap. 107.
• * 1.966

  Enchir. a••••dur. cap. 103.
• * 1.967

  Cap. 117.
• * 1.968

  Hub. thes. 94. & sequent.
• * 1.969

  The meaning of Peters words
• * 1.970

  In 1. Tim. 2.
• * 1.971

  Thom. Com. in hunc locum, & aed Rom. 2.
• * 1.972

  How God wil∣leth all to re∣pent.
• * 1.973

  Luth. de ser. arb. Cap. 109. A distinction of Gods will.
• * 1.974

  Brentius.
• * 1.975

  2. Tim. 2. 2. Pet. 3. 1. Thess. 5. Matth. 23.
• * 1.976

  Esay 46.10. Psalm. 115.3. Rom 9.18, 19.
• * 1.977

  Marke this distinction.
• * 1.978

  Voluntas bene∣placiti, & signi.
• * 1.979

  The 2. Obiec∣tion.
• * 1.980

  The first way how the pro∣mises of grace be vniuersall.
• * 1.981

  Mark. 16.
• * 1.982

  Ioh. 3. Ioh 6. Acts 13. Rom. 3.
• * 1.983

  Rom. 9.
• * 1.984

  Note this well.
• * 1.985

  The 2. way.
• * 1.986

  Rom. 11.
• * 1.987

  The third ob∣iection.
• * 1.988

  Hub. thes. 751. 752.
• * 1.989

  The fourth obiection.
• * 1.990

  A Simile.
• * 1.991

  De praedest. & gra. cap. 3.
• * 1.992

  Another like obiection.
• * 1.993

  Acception of persons, and e∣lection differ.
• * 1.994

  Ecclesiast. 33.
• * 1.995

  ••••••ther de seruo arbit. cap. 143.
• * 1.996

  Acception of persons what it is.
• * 1.997

  Aug. cont. dua•• epistolas. P••lag. lib. 20. cap. 7. Primasius in 9. ad Rom.
• * 1.998

  Matth. 20
• * 1.999

  The fift ob∣iection.
• * 1.1000

  Augustine.
• * 1.1001

  Reprobates are created for the good of nature and appoynted to be punished for sinne, to Gods glorie, and the salua∣tion of the E∣lect. De praedest. & gra. c. 6.
• * 1.1002

  De bono perse∣uer. cap. 8.
• * 1.1003

  How God could elect, or reprobate men from euerla∣sting, seeing then they were not.
• * 1.1004

  The materiall cause, be men, and the things that God hath decreed for them.
• * 1.1005

  The finall cause.
• * 1.1006

  De bono per∣seuer. cap. 12.
• * 1.1007

  The chiefe question is of the impulsiue cause of electi∣on and repro∣bation.
• * 1.1008

  Two questi∣ons. The first gene∣rall, why he e∣elected some, and reiected others?
• * 1.1009

  The manife∣statiō of Gods mercie and iu∣stice is the im∣pulsiue cause.
• * 1.1010

  The second particular, why this man be∣fore that? No reason but the onely will of God, can be giuen, why this man is elected, and that man is reprobated, shewed by two similitudes.
• * 1.1011

  Cap. 1.
• * 1.1012

  Origenes, his error of the forebeing of soules, and of the cause of predestination.
• * 1.1013

  The first opi∣nion.
• * 1.1014

  Hier. in 1. ca. ad ••ob. & q. 10. ad Hedib. Aug. ••ont. 2. epist. Pelag. lib. 2. c. 6.
• * 1.1015

  Iob. 38 4.7.
• * 1.1016

  Ephes. 1.
• * 1.1017

  The errors of the Pelagians.
• * 1.1018

  The 2. opini∣on, that works foreseene are the cause of predestination, confuted. Rom. 11.
• * 1.1019

  Good works be effects of grace. Ephe 1. Phil. 2.
• * 1.1020

  A similitude of a wheele.
• * 1.1021

  Epist. eius. ad Aug. tom. 7. The errors of the Semipela∣gians. The 3. opiniō, of foreseene faith. See Hilaries said Epistle, & Prospers also to Aug. Tom. 7.
• * 1.1022

  Marke these errors of the Semipelagi∣ans.
• * 1.1023

  Predestination defined by the Semipelagian at first.
• * 1.1024

  Augustine was a Semipelagi∣an at first.
• * 1.1025

  De doctr. Christ. lib. 3. cap. 33.
• * 1.1026

  So was Ie∣rome, Chryso∣stome, and E∣rasmus. Dial. 3. infint.
• * 1.1027

  In D••••tribe, & Hyperaspiste.
• * 1.1028

  Coll. ••omp. fol. 5••8.
• * 1.1029

  Huber. thes. 786. & sequen.
• * 1.1030

  Note.
• * 1.1031

  Grace alone is the cause of faith and good works.
• * 1.1032

  1. Cor. 4. Ioh. 15. Phil. 1.
• * 1.1033

  How Augu∣stine recanted his former er∣ror.
• * 1.1034

  Aug. de bono perseu. cap. 12.
• * 1.1035

  The fourth o∣pinion, that the foreseene abuse of free will to infide∣litie and other euill works is the cause of re∣probation, confuted by Augustine.
• * 1.1036

  Scotus.
• * 1.1037

  Thomas Ar∣gentinus, his de∣finition of re∣probation. Lib. 1. q. 2.
• * 1.1038

  The fift opini∣on, soundest and best.
• * 1.1039

  The 1. reason.
• * 1.1040

  Ephe. 1. Matth. 25. 2. Tim. 1.
• * 1.1041

  Ad Simpl. lib. 1.
• * 1.1042

  Two fine si∣militudes.
• * 1.1043

  The 3. reason.
• * 1.1044

  Rom. 8.
• * 1.1045

  2. Tim. 1.
• * 1.1046

  Ephes. 2.8.
• * 1.1047

  In summo & expos. ad Rom.
• * 1.1048

  Rom. 10.
• * 1.1049

  The 4. reason.
• * 1.1050

  Marke this well.
• * 1.1051

  The 5. reason.
• * 1.1052

  The 6. reason.
• * 1.1053

  De predest. sanct. cap. 15. & de bon. per∣seu. cap. 24.
• * 1.1054

  The 7. reason from infants dying.
• * 1.1055

  The shift of the Semipela∣gians.
• * 1.1056

  Deut. 7.6 7, 8. The onely grace of God, is the cause of Election.
• * 1.1057

  Deut. 8.17.
• * 1.1058

  Chap. 9.
• * 1.1059

  Eze. 16.
• * 1.1060

  Psalm. 95. 1. Cor. 10. Acts 7.
• * 1.1061

  Temporall e∣lection inclu∣deth eternall.
• * 1.1062

  From the type to the trueth, the conse∣quence is good.
• * 1.1063

  If we cannot merite tempo∣rall things, much lesse e∣ternall.
• * 1.1064

  Of this booke Aug. ad. Simpl. lib. 1. q.
• * 1.1065

  The scope of the ninth chap∣ter to the Ro¦manes.
• * 1.1066

  Iacob 8. Esau.
• * 1.1067

  Rom. 9.11.
• * 1.1068

  1. Ioh. 4.
• * 1.1069

  Wisd 11.
• * 1.1070

  Aug. ad ••aw•• cap. 38.
• * 1.1071

  Enchir. ad Laur. cap. 32. & ad Simpl. lib. 1.
• * 1.1072

  An excellent saying.
• * 1.1073

  Aug. ad Laur. cap. 99.
• * 1.1074

  The Potter.
• * 1.1075

  Ecclesiastic. 33.
• * 1.1076

  Vessels of wrath.
• * 1.1077

  Lib. 2. de nupt▪ & concup. ad Vuler. cap 16.
• * 1.1078

  The vessels of wrath are vnder the deuill, yet God made them for himselfe and he doeth vse them to good purpose.
• * 1.1079

  What it is to be a vessel of wrath. Epistle 105.
• * 1.1080

  Ad Mo••••num. Marke this whereunto ••e••se••s of wrath are made,
• * 1.1081

  The excepti∣ons of Era∣smus against the former doctrine, by peruerting the places of Gen. 25. & Mal. touching Iacob and Esau.
• * 1.1082

  A••••ll speech of Hierome.
• * 1.1083

  The elder shall s••rue the youn∣ger.
• * 1.1084

  Argumentum à ••inori.
• * 1.1085

  Psalm. 144. The true mea∣ning of the prophesie of Iacob and Esau.
• * 1.1086

  The blessing of Iacob.
• * 1.1087

  Iacob I haue loued.
• * 1.1088

  Thes. 644. & sequent.
• * 1.1089

  Acts 14.16. Ephes. 2.
• * 1.1090

  Hubers excep∣tions.
• * 1.1091

  Thes. 6 35. & 〈◊〉〈◊〉.
• * 1.1092

  A double elec∣tion of Israel.
• * 1.1093

  Generall.
• * 1.1094

  Speciall.
• * 1.1095

  The sonnes of the flesh.
• * 1.1096

  Children of promise.
• * 1.1097

  Ad Simpl. lib. 1.
• * 1.1098

  The 1. place, Rom. 11.
• * 1.1099

  A foreknowne people.
• * 1.1100

  De bono perse∣uer. cap. 18.
• * 1.1101

  The 2. place. Ephes. 1.
• * 1.1102

  A fine saying.
• * 1.1103

  Why God chu∣seth this man, and not that▪
• * 1.1104

  The 3. place. Ioh. 15.
• * 1.1105

  De praedest. sanct. cap. ••3.
• * 1.1106

  Aug. hom. in Io. 38 & epist. 106
• * 1.1107

  The cause of reprobation, is the will and good pleasure of God, and not foreseene vnbeleefe, or sinnes.
• * 1.1108

  The 1. reason. Rom. 8. Ephes. 2.
• * 1.1109

  1. Cor. 4.
• * 1.1110

  Marke this. Aug. ad Simpl. lib. 1.
• * 1.1111

  The 2. reason.
• * 1.1112

  Aug. ad Simpl. lib. 1.
• * 1.1113

  The 3. reason.
• * 1.1114

  The 4. reason. Rom. 9.
• * 1.1115

  The 5. reason.
• * 1.1116

  Augustine and many other writers, auouch and maintaine this doctrine of reprobatiō.
• * 1.1117

  Lib. 1. dist. 4••. Thom. part. 1. q. 23. & in 9. ad Rom.
• * 1.1118

  Luther. de ser∣uo arbis.
• * 1.1119

  Rom. 11.
• * 1.1120

  The very poynt of the contro∣uersie of pre∣destination.
• * 1.1121

  Marke this wel
• * 1.1122

  The slaunders of Hub. thes. 350. Zanch de nat. De••fol 669. Visi. admon. Neost. pag. 113. Bez. resp. 2. ad Col. Momp. fol. 223.
• * 1.1123

  Note. God decreed to condemne none but for sinne.
• * 1.1124

  The decree of predestination, and the execu∣tion of that decree.
• * 1.1125

  Expos in 9. ad Rom.
• * 1.1126

  Ec••••us in Chry∣sopass.
• * 1.1127

  Quantum ad connotatum.
• * 1.1128

  Comment in ••. ad Rom.
• * 1.1129

  Cont. duas epist. Pela. li. 1. c. 20.
• * 1.1130

  Esay 55.
• * 1.1131

  Election and loue in God, is faire otherwise than in men.
• * 1.1132

  What it is to loue.
• * 1.1133

  The true sense of the Apo∣stles words be∣fore.
• * 1.1134

  The 3. obie∣ction.
• * 1.1135

  2. Tim. 2. Rom. 9.
• * 1.1136

  Acts 15.
• * 1.1137

  The decree of election how farre ab∣solute or not.
• * 1.1138

  To be chosen in Christ, what it is.
• * 1.1139

  The sixt ob∣iection.
• * 1.1140

  Rom. 8. Acts 13.
• * 1.1141

  The effect of Reprobation is Gods forsa∣king after which follow vnbeliefe and other sinnes. The 7. obie∣ction.
• * 1.1142

  The reasons of the obie∣ction.
• * 1.1143

  De ser. arbit. Answere to the first reason of the obiecti∣on.
• * 1.1144

  August. epist. 105.
• * 1.1145

  De bono perse∣uer. cap. 8.
• * 1.1146

  Enchirid. ad Laur. cap. 99.
• * 1.1147

  Epist. 105.
• * 1.1148

  De bono perseu. cap. 8. epist. 106.
• * 1.1149

  Do praedest. & grat. cap. vlt.
• * 1.1150

  Ad Simpl. lib. 1. q. 2.
• * 1.1151

  Epist. 105.
• * 1.1152

  Rom. 11.
• * 1.1153

  How the mouthes of wicked men must be stop∣ped about this doctrine.
• * 1.1154

  De verbis Apost. serm. 20.
• * 1.1155

  Marke this no∣table saying.
• * 1.1156

  Serm. 254. de Temp.
• * 1.1157

  Ad ••an••. ca. 99.
• * 1.1158

  Gods iustice vnlike to mans
• * 1.1159

  De seruo arbit. circa finem.
• * 1.1160

  De praedest. & gra. cap. 2.
• * 1.1161

  Wee must iudge soberly and reuerently of the workes of God.
• * 1.1162

  Lib. 2. contra Marc.
• * 1.1163

  The aduersa∣ries defend Gods iustice in election and reprobation by presupposing of mans fall.
• * 1.1164

  How the flesh concludeth thereof to ex∣cuse it selfe.
• * 1.1165

  The iudge∣ment of faith and the spirite,
• * 1.1166

  Rom. 9.
• * 1.1167

  The distincti∣on of will and permission.
• * 1.1168

  Matth. 10.
• * 1.1169

  De Correp. & gra. cap. 11.
• * 1.1170

  How Adam fell through his owne fault, and not Gods.
• * 1.1171

  Why God suf∣fered Adam to fall. Enchir. cap. 37. De Correp, & gra. cap. 18.
• * 1.1172

  Enchir. cap. 95. M••••ke how God willeth good and euill things,
• * 1.1173

  Enchir. ad 〈◊〉〈◊〉. cap. 100.
• * 1.1174

  Nothing is done against the Lords will, and why.
• * 1.1175

  Psalm. 105
• * 1.1176

  Lib. de ser. ar∣bit. cap. 152.
• * 1.1177

  Election what it is.
• * 1.1178

  The effects of it be the ende and meanes. The ende double. Rom 9.23. Ephes. 1.7. The meanes be al benefits, and they be of two sorts.
• * 1.1179

  Some necessa∣ry to the com∣mon saluation of all men and infants. Some peculiar to men onely.
• * 1.1180

  Foure princi∣pall effects of election.
• * 1.1181

  Rom. 8.
• * 1.1182

  The 1. effect of election, Christ.
• * 1.1183

  Ephes. 1.
• * 1.1184

  2. Tim. 1.
• * 1.1185

  1. Pet. 1.
• * 1.1186

  De praedest. sanct. cap. 15.
• * 1.1187

  The proper cause of Christs sen∣ding and suf∣fering, was the saluation of th•• elect onely.
• * 1.1188

  Vocation, the second effect of election. Rom. 8. 2. Tim. 1.
• * 1.1189

  Vocation two∣folde.
• * 1.1190

  Externall vo∣cation twofold Naturall. Psalm. 19.
• * 1.1191

  Rom. 2.
• * 1.1192

  Acts 14.
• * 1.1193

  Supernaturall.
• * 1.1194

  Matth 22.
• * 1.1195

  Esay 53. & 65. Rom. 10. The inward calling.
• * 1.1196

  To whom it belongeth. Rom. 8.
• * 1.1197

  What it is.
• * 1.1198

  How it is done
• * 1.1199

  When men are thus called. Matth. ••0. August. de prae∣dest. sanc. cap. 3.
• * 1.1200

  Cap. 16.
• * 1.1201

  Cap. ••.
• * 1.1202

  Ibid. Aug. Marke this.
• * 1.1203

  Ioh. 6.
• * 1.1204

  To be drawne what it is.
• * 1.1205

  Foure errors. The first of the Pelagians.
• * 1.1206

  Aug. ad Quod vuli Deum, haer. 88. Faith and re∣pentance are wrought in men by God. Ioh. 6.
• * 1.1207

  Lament. 5.
• * 1.1208

  Ierem. 31. Eze. 36.
• * 1.1209

  Ioh. 15.
• * 1.1210

  1. Cor. 4.
• * 1.1211

  2. Tim. 2. Gal. 5. Ephes 5.
• * 1.1212

  Ephes. 1.
• * 1.1213

  The 2. error of the Semipela∣gians.
• * 1.1214

  Epist. ad Aug. Tom. 7.
• * 1.1215

  Expos. ad Rom.
• * 1.1216

  Lib. 1. cap. 23. & passim lib. de praedest. sanct.
• * 1.1217

  Rom. 1••. Paul 1.
• * 1.1218

  Rom. 12.
• * 1.1219

  Ephes. 2.
• * 1.1220

  2. Cor. 3.
• * 1.1221

  To beleeue what it is,
• * 1.1222

  Phil. 2.
• * 1.1223

  The 2. error, of the Papists works of pre∣paration.
• * 1.1224

  Aug. de praedest. sanct. cap 2. & con. 2. ep. Pelag. lib. 1. cap. 19.
• * 1.1225

  Ephe 2. Heb. 11.
• * 1.1226

  Tit. 3.
• * 1.1227

  De praede. sanct. cap. 6.
• * 1.1228

  The faith of Cornelius.
• * 1.1229

  The 4. error, making effe∣ctuall calling to be in mans power and will.
• * 1.1230

  Ioh. 6.
• * 1.1231

  De praedest. sanct. cap. 8. They that heare and learne of God, do come, but they that come not whē they are called, haue neither heard nor lear∣ned of God.
• * 1.1232

  Mans will cannot resist Gods call, nor make his mer¦cie in vaine.
• * 1.1233

  Some obey their calling because God maketh them willing. Aug cant. dua•• epist. Pelag. cap. 19.
• * 1.1234

  Aug. de praedest. sa••nct. cap. 8. & 9.
• * 1.1235

  The 3. effect of election. Iustification.
• * 1.1236

  What it is to be iustified.
• * 1.1237

  Iustification diuersly taken in Scripture.
• * 1.1238

  Psal. 58. Luke 6. vers. 29. & 39.
• * 1.1239

  To him that is iustified, the holy Ghost is giuen to renue his heart, and to stirre him vp to good works
• * 1.1240

  Iustification proper to the elect.
• * 1.1241

  Contra Iulian. lib. 5. cap. 3.
• * 1.1242

  The fourth ef∣fect of electi∣on, glorifica∣tion.
• * 1.1243

  Matth. 10.
• * 1.1244

  Perseuerance of the Saints what it is. Rom. 8.35.
• * 1.1245

  The elect haue it. Matth. 10.
• * 1.1246

  Apoc. 2. 2. Tim. 4.8.1••. Ioh. 17. Luk. 22. Aug. de Cor. & gra. cap. 8.
• * 1.1247

  Aug. de Cor. & gr. cap. 11. & 12 It is Gods gift, proued by three reasons.
• * 1.1248

  Aug. de bono pers. cap. 2.
• * 1.1249

  Against perse∣uerance, the first obiection. 2. Tim. 1. & 4.
• * 1.1250

  What belee∣uers fall away.
• * 1.1251

  Elect taken two waies.
• * 1.1252

  De Cor. & gr. cap 7.
• * 1.1253

  1. Ioh. 2.
• * 1.1254

  De bono pers. cap. 3. Why some fall away.
• * 1.1255

  Why back∣sliders are a∣mong the godly,
• * 1.1256

  •• Cor. 10.
• * 1.1257

  The faithfull and elect fall sometime grie∣uously, but they ••••••e again.
• * 1.1258

  Psalm 37.
• * 1.1259

  Apoc. 3. 1. Cor. 10.
• * 1.1260

  Rom. 11.
• * 1.1261

  Two causes why y^e church is to take heede least it fall.
• * 1.1262

  Two effects of reprobation, forsaking or hardening to this life, and damnation in the ••••••e to come. Lib. 1. ad Mo∣ni••••um, cir••a. f••••••m.
• * 1.1263

  Matth. 25
• * 1.1264

  Chap. 10.
• * 1.1265

  2. Pet. 2.
• * 1.1266

  Fulgent. lib. 1. & 2. ad Mo••••••.
• * 1.1267

  Apoc. 20.
• * 1.1268

  Epist. 10••.
• * 1.1269

  What a vessell of wrath is.
• * 1.1270

  Wisd 1. &. 2. Eze. 18.
• * 1.1271

  Eccles. 11. Wisd 16. Deut. 32.
• * 1.1272

  Three deaths, of the soule, bodie, and hel.
• * 1.1273

  Cont. Iulian. lib. 7. cap. 7.
• * 1.1274

  I will not the death of a sin∣ner.
• * 1.1275

  Wis••. 1.13.
• * 1.1276

  Of forsaking, hardening, and blinding. Rom. 9. & 11.
• * 1.1277

  Ioh. 12.
• * 1.1278

  Ioh 10.
• * 1.1279

  Matth. 13.
• * 1.1280

  Acts 14.
• * 1.1281

  Esay 65.
• * 1.1282

  Aug. ad Simpl. lib. 1. q. 2. The vse of all.
• * 1.1283

  Diuerse opini∣ons of Gods hardening a man.
• * 1.1284

  Collat. de lib. arbit. De ser. arbit. ca. 139. & seq.
• * 1.1285

  The first opi∣nion confuted as false.
• * 1.1286

  Lib. 5. cap. 3.
• * 1.1287

  The second o∣pinion better, but vnperfect.
• * 1.1288

  De pr••••l. & gra••ca. 4. Epist. 1••5. Lib. 1. cap 2.
• * 1.1289

  Lom. lib. 1. dist. 4. c. 4. q. ••. 2. q. 29. God moueth mens hearts to good and euil, but diuerslie, yet alwaies iustly.
• * 1.1290

  Brentius.
• * 1.1291

  De gra. & lib. ar••. cap. 1.
• * 1.1292

  2. King 14.
• * 1.1293

  Psalm. 105.
• * 1.1294

  God worketh in m••ns hearts, to bow their wills to good or euill.
• * 1.1295

  Lib. 5 cap. 3.
• * 1.1296

  God puni∣sheth sinne with sinne.
• * 1.1297

  Augustine.
• * 1.1298

  Cypr ser. de ••∣rat. dom. in 5 petit.
• * 1.1299

  The diuell hath power a∣gainst vs in two respects.
• * 1.1300

  De serm. Dom. in monte lib. 2.
• * 1.1301

  Gods harde∣ning is not only permissi∣on, but also the operation of his wrath.
• * 1.1302

  God is the re∣uenger, and not the author of sinne.
• * 1.1303

  Ad Sixtum. Epist. 105.
• * 1.1304

  Rom. 5.
• * 1.1305

  Contra Iul. pel. lib. 5. cap. 3.
• * 1.1306

  Hardnes of heart taken three waies.
• * 1.1307

  Psalm. 5. Lib. 5. Stromat.
• * 1.1308

  They that be hardened, haue no defence for it, and that for two causes.
• * 1.1309

  Exod. 8. Wisd. 2.
• * 1.1310

  Psalm. 58.
• * 1.1311

  Anselme. lib. de Concord. gra. & lib. ••ib.
• * 1.1312

  Fulgent. lib. 1. ad Mon.
• * 1.1313

  Sinnes are fore∣knowne, but not predesti∣nate to be done, yet pu∣nishment for ••••••e, is prede∣stinate of God.
• * 1.1314

  Aug. de pred. san••••. cap. 10. How pred••sti∣nation and foreknow∣ledge differ.
• * 1.1315

  How predesti∣nation & fore∣knowledge differ.
• * 1.1316

  Art. 7.8 9. & quibusdam. seq.
• * 1.1317

  Aug. Hypog∣nost. 6.
• * 1.1318

  Ad 14. obiect. Gallorum. Why infidelity commeth not of predestina∣tion.
• * 1.1319

  Marke this.
• * 1.1320

  Lib. 1. ad Mon.
• * 1.1321

  Thom. in 9. ad Rom. lect. 1.
• * 1.1322

  How election and reproba∣tion agree and differ.
• * 1.1323

  The necessitie of predestina∣tion is vn∣moueable.
• * 1.1324

  The elect can∣not perish, not the reprobates be sau••d; be∣cause Gods decree is vn∣changeable towards both, proued by ma∣ny places.
• * 1.1325

  In Soliloq. c. 28.
• * 1.1326

  Predestination is vnchange∣able. The 1. reason.
• * 1.1327

  The 2. reason.
• * 1.1328

  1. Sam. 15.2••. Numb. 23.23.
• * 1.1329

  Esay 14.••4 27.
• * 1.1330

  Cap. 46.10.
• * 1.1331

  A doubte.
• * 1.1332

  The 3. reason.
• * 1.1333

  Exod. 4. Deut 2. ••s. 11. 1. Sam. 2. 2. King. 12.
• * 1.1334

  2. Sam. 7.
• * 1.1335

  2. King. 10.
• * 1.1336

  Gen. 37.39.41.50.
• * 1.1337

  Acts 2. & 4.
• * 1.1338

  Chap. 13.
• * 1.1339

  1. Tim. 1.
• * 1.1340

  Gal. 1.
• * 1.1341

  R••••. 9 & 10. Esa. ••••.
• * 1.1342

  Rom. 11
• * 1.1343

  The 4. reason.
• * 1.1344

  The Lord knoweth from euerlasting the names and number of e∣lect and repro∣bates.
• * 1.1345

  All things worke for the worst to repro∣bates, yea, euen their prayers.
• * 1.1346

  Cap. 148.
• * 1.1347

  Cap. 40.
• * 1.1348

  Cap. 59.
• * 1.1349

  Cap. 152.
• * 1.1350

  To say that the elect may be increased or diminished, is Pelagi••nisme. Epist his ad ••••••st.
• * 1.1351

  The elect can∣not perish.
• * 1.1352

  Their number is certaine.
• * 1.1353

  The summe of the obiections of both kinds.
• * 1.1354

  Rom. 3.
• * 1.1355

  Predestina∣tion not onely appointeth the end, but the meanes to the end. Rom. 8. Ephes. 1.
• * 1.1356

  Contra. I••l lib. 6. cap 3.
• * 1.1357

  The heresie o•• the predesti∣nati.
• * 1.1358

  The second obiection of fate or desteny.
• * 1.1359

  De C••uit. Dei lib. 5. cap. 9. The Mathe∣maticall fate.
• * 1.1360

  Naturall and poeticall fate.
• * 1.1361

  The stoicall sate. De Ciuit. Dei. lib. 5. cap. 5.
• * 1.1362

  What fate is.
• * 1.1363

  Cicero de fato.
• * 1.1364

  Fate for Gods prouidence Lib. epist. 18.
• * 1.1365

  In dogma••e Platonis.
• * 1.1366

  De caus lib 4.
• * 1.1367

  How Gods prouidence and fate doe dister by Boetius.
• * 1.1368

  De Ciuit. lib. 5. cap. 7.
• * 1.1369

  Euill wils are not from God.
• * 1.1370

  Christians must not haue the word fate or desti∣nie in their mouthes.
• * 1.1371

  Marke this well.
• * 1.1372

  Of freewill.
• * 1.1373

  Libertie three∣fold.
• * 1.1374

  Euchir. cap 30.
• * 1.1375

  Libertie from subiection the will hath not.
• * 1.1376

  Cap. 16••.
• * 1.1377

  Acts 17.
• * 1.1378

  〈1 paragraph〉〈1 paragraph〉
• * 1.1379

  Damascene.
• * 1.1380

  Tho. cont. gent. lib. 2. cap. 90. Aug. de Ciuit. Dei. lib 5 cap ••.
• * 1.1381

  Necessities twofold.
• * 1.1382

  Things in re∣spect of God necessarily come to passe, but in respect of second cau∣ses most things are contin∣gent, and ca∣suall.
• * 1.1383

  Examples hereof.
• * 1.1384

  Luke 24.
• * 1.1385

  Iohn 1••.
• * 1.1386

  De Ciuit. Dei. lib. 5. cap. 10.
• * 1.1387

  Whether the ministery of the worde be ouerthrowne by predestina∣tion.
• * 1.1388

  1. Tim. 4.
• * 1.1389

  2. Tim. 4.
• * 1.1390

  Matth. 18.
• * 1.1391

  Iam. 5.19. Iud. vers. 21.
• * 1.1392

  Predestination comprehen∣deth both the end and the meanes to the end.
• * 1.1393

  Aug. de bono pers. cap. 19.
• * 1.1394

  Aug. de Cor. & grat. cap. 7.
• * 1.1395

  De bono perse••, cap. 14.
• * 1.1396

  De Correp. & grat. cap. 15.
• * 1.1397

  2. Tim. 2.
• * 1.1398

  We must doe our dutie, in ••••rouing o∣•••••• 〈◊〉〈◊〉 we doe not profit them, and why 〈◊〉〈◊〉
• * 1.1399

  Cap. 3.
• * 1.1400

  2. Cor. 2.
• * 1.1401

  Whither pray¦ing be in vain, if Gods pur∣pose be vn∣changeable.
• * 1.1402

  Luke 11.
• * 1.1403

  Dial lib. 1. Ang. de Ciuit. Dei. l. 5. c. 10.
• * 1.1404

  A double error confuted.
• * 1.1405

  The tale of Traiane.
• * 1.1406

  Snners are not excused.
• * 1.1407

  Iam. 1.13.
• * 1.1408

  Ad ••rti••. fals. impos.
• * 1.1409

  Hypognost. 6.
• * 1.1410

  Huber. thes 292
• * 1.1411

  An instance of 〈◊〉〈◊〉 aduer••••tie.
• * 1.1412

  Psalm. 102.
• * 1.1413

  Psalm. 144.
• * 1.1414

  Predestination is 〈◊〉〈◊〉 ground of our com∣fort, and no cause of despe∣••ation.
• * 1.1415

  •• Tim. 2.
• * 1.1416

  Matth. ••3. Ioh. 10. Luke 10 & 11.
• * 1.1417

  Ioh. 6.
• * 1.1418

  Praefat. ad Rom.
• * 1.1419

  Luth. de ser. arb. cap. 144.
• * 1.1420

  A••••de praed••st. sanct. cap. ••.
• * 1.1421

  I am vncer∣taine of my e∣lection, which maketh me sad.
• * 1.1422

  De praedest. sanct. cap. 9.
• * 1.1423

  The first place obiected, is Luke 7. ver. 30. Hub. thes. 784.
• * 1.1424

  Acts 13.48.
• * 1.1425

  Acts 20.
• * 1.1426

  1. Thess. 1. 1. Pet. 1.
• * 1.1427

  Psalm. 69. Exod. 32.
• * 1.1428

  The booke of life.
• * 1.1429

  How predesti∣nation and the booke of life differ.
• * 1.1430

  How a man is blotted out of the booke of life.
• * 1.1431

  The booke of life taken two wayes.
• * 1.1432

  Apoc. 13. & 20. vers. 15. & 21.27. Act. 1.
• * 1.1433

  Rom. 11.
• * 1.1434

  An instance.
• * 1.1435

  2. Sam. 18.
• * 1.1436

  Rom. 9.
• * 1.1437

  De compun••t. ••ora. lib. 1. serm. de nulla regni spe.
• * 1.1438

  Heerb. disp. de elect. & praed. thes 115. Hub thes 771. Equiuocos do∣ctores.
• * 1.1439

  Heb. 12.
• * 1.1440

  Apoc. 3.11.
• * 1.1441

  1. Cor. 11. Rom 11. Phil. 2.
• * 1.1442

  1. Cor. 9.
• * 1.1443

  The Papists say that electi∣on is certaine in it selfe, but vncertaine to vs.
• * 1.1444

  Concil Trid. sesse 6. cap. 12.
• * 1.1445

  Can. 15.
• * 1.1446

  1. Cor. 4. Gal. 5. Gal. 3.
• * 1.1447

  Reasons a∣gainst doubt∣ing of Gods grace.
• * 1.1448

  Lib. 3. Sent. dist. 26. What hope is.
• * 1.1449

  Rom. 11.
• * 1.1450

  To beleeue and to doubt are contrary.
• * 1.1451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1452

  Mark. 16.
• * 1.1453

  2. Tim. 1.
• * 1.1454

  Chap. 4.
• * 1.1455

  Rom. 5.
• * 1.1456

  Rom. 5.
• * 1.1457

  Ephes. 1.
• * 1.1458

  1. Ioh. 3. & 4.
• * 1.1459

  Aug. Psalm. 88.
• * 1.1460

  Alsons. de Ca∣stro. in voce gratia. Bern. serm. 68. sup. Cant. Serm. 3. de 7. fragm.
• * 1.1461

  An excellent sa••ing, and worthy re∣memberance.
• * 1.1462

  Places obiected by the Pap••sts for doubting.
• * 1.1463

  Psalm. 19. 1. Cor. 4.
• * 1.1464

  Acts 10.
• * 1.1465

  Eccles. 9.
• * 1.1466

  1 Cor 6. Gal. 5.
• * 1.1467

  The true sense of Salomons works.
• * 1.1468

  Contra Haeres•••• vt suprà.
• * 1.1469

  Ioel 2.
• * 1.1470

  Ion. 3.
• * 1.1471

  Amos 5.
• * 1.1472

  Acts 8.
• * 1.1473

  2. Sam. 12
• * 1.1474

  A fine similie.
• * 1.1475

  Lib. de poeni∣cent. cap. 5.
• * 1.1476

  Psal. 13. & 18.
• * 1.1477

  Prou. 18.
• * 1.1478

  Rom. 11. 1. Cor. 10. Marke this.
• * 1.1479

  Acts 27.
• * 1.1480

  Beucer de Con∣cor. a••t. grat.
• * 1.1481

  Idea.
• * 1.1482

  Mark 9.
• * 1.1483

  Ideam.
• * 1.1484

  Ierem. 12. Abac. 1. Psalm. 73.
• * 1.1485

  Reuelation is needefull.
• * 1.1486

  Rom. 11. 1. Cor. ••.
• * 1.1487

  Prou. 25.27.
• * 1.1488

  Reuelation is threefolde.
• * 1.1489

  The first way wherby a man may know himselfe to be elected. The effects of election.
• * 1.1490

  2. Thes. 3. Tit. 1.
• * 1.1491

  De fide & oper. cap. 18.
• * 1.1492

  Tract. 26.
• * 1.1493

  2. Pet. 1.
• * 1.1494

  Two seales of the ••ur••es of our election, one God, the other outs.
• * 1.1495

  Phil 1. 1. Thess 1.
• * 1.1496

  Marke this.
• * 1.1497

  The second way, whereby a man may know him∣selfe to be e∣lected.
• * 1.1498

  Marke this ve∣ry well, and re∣member it.
• * 1.1499

  Matth. 13.
• * 1.1500

  ••••w I may be sure. I haue a true faith.
• * 1.1501

  Epist. 112. & de Trin. lib. 13. cap. 2.
• * 1.1502

  Rom. 14.
• * 1.1503

  Matth. 12. 2. Cor. 12.
• * 1.1504

  Matth. 10. Heb. ••0.
• * 1.1505

  Ioh. 6. Gods promi∣ses of present grace, the fi∣nall perseue∣rance.
• * 1.1506

  Luke 22.
• * 1.1507

  Rom. 8.
• * 1.1508

  1. Cor. 10.
• * 1.1509

  Phil. 2.
• * 1.1510

  Three waies whereby a man may know his e∣lection. The seale of the spirite in our hearts.
• * 1.1511

  Rom. 8.
• * 1.1512

  Matt. 3.
• * 1.1513

  Rom. 5. Za. 12. The witnes of the spirit is most sure, and why. 1. Cor. 2. Ioh. 16. Ephe. 2.
• * 1.1514

  Hub. thes. 11••6.
• * 1.1515

  By Gods word onely we must seeke to finde cut our election, and so Caluin and Luther teach vs. Cal. li. 3. Iust. cap. 24. sect. 3.
• * 1.1516

  It is very dan∣gerous to seeke for our election with∣out the word.
• * 1.1517

  In Gen. 16.
• * 1.1518

  Try thy faith and the fruites of it, if thou wilt know thy election.
• * 1.1519

  Our election must be found a posteriore.
• * 1.1520

  Exod 33.
• * 1.1521

  A needefull admonition.
• * 1.1522

  Eccles. 5.
• * 1.1523

  Psalm. 95.
• * 1.1524

  In whom we see faith and repentance, we must count them for elect.
• * 1.1525

  Phil. 1.7. 1. Cor. 2.
• * 1.1526

  1. Sam. 16.
• * 1.1527

  Aug. de Tim. li. 13 cap. 2.
• * 1.1528

  Aug. de Cor. & gra. cap. 7. & 9.
• * 1.1529

  Luth. de seru. Arhit. cap. 61.
• * 1.1530

  Serm. 50. de verbis Domini. in Ioh.
• * 1.1531

  Reasons ob∣iected against God grace, and predesti∣nation, by the Semipelagians.
• * 1.1532

  The doctrine of the Semipe∣lagians.
• * 1.1533

  Vide epist. Prosper. & Hilar.
• * 1.1534

  Predestination taught by Christ and his Apostles to all.
• * 1.1535

  Marke this speech if the ••••••ti••o•• well.
• * 1.1536

  ••. Cor. 1.
• * 1.1537

  Predestination is profitable and necessarie to be taught. The 1. reason.
• * 1.1538

  Psalm. 101. Dan. 4.32. Rom 9. Matth. 20. De ser. arbit. cap. 143.
• * 1.1539

  The 2. reason.
• * 1.1540

  De bono perseu. cap. 16.
• * 1.1541

  The opinion of the Pelagi∣ans.
• * 1.1542

  The doctrine of the Semipe∣lagians.
• * 1.1543

  Marke this well.
• * 1.1544

  1. Cor. 4.
• * 1.1545

  The ortho∣dexall saith.
• * 1.1546

  Phil. 1. & 2.
• * 1.1547

  Ioh. 15.
• * 1.1548

  Aug. de praedest sanct. cap. 10.
• * 1.1549

  2. Tim. 1.
• * 1.1550

  The 3. reason.
• * 1.1551

  The 4. reason.
• * 1.1552

  Ephes. 2.
• * 1.1553

  The obiecti∣ons of Reason.
• * 1.1554

  Whither this doctrine must be concealed, because it of∣fendeth some.
• * 1.1555

  De bono perseu. cap. 16.
• * 1.1556

  When the trueth may be concealed.
• * 1.1557

  When the trueth must be taught, and not concealed.
• * 1.1558

  The Apostles taught the trueth, though many were offended at it, Rom. 3. & 6.
• * 1.1559

  1. Cor. 1.
• * 1.1560

  to the obiection concerning the fathers before Augustine.
• * 1.1561

  De bono perseu. cap. 19.
• * 1.1562

  Amb. in Luc. in expos. proamij.
• * 1.1563

  Greg. Naz.
• * 1.1564

  De bon. perseu. cap. 23.
• * 1.1565

  Predestination must be prea∣ched soberly.
• * 1.1566

  Rom. 12.
• * 1.1567

  Ecclesiasticus 3.21, 22, 24
• * 1.1568

  Aug lib. 5. de Gen. ad lit.
• * 1.1569

  It must also be taught dis∣creetely ••o the hearers.
• * 1.1570

  Augustines comparison.
• * 1.1571

  Praesa. ad Rom.
• * 1.1572

  The hearers must be ad∣monished of the vse of i••, and that they abuse it not.
• * 1.1573

  The maner of teaching it, must be in apt and fit words.
• * 1.1574

  De bono perse∣uerant. cap. 14.