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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	nation_n	people_n	see_v	1,556	5	3.4909	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04827	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.; De redemptione generis humani. English	Kimedoncius, Jacobus, d. 1596.; Ince, Hugh, b. 1554 or 5.	1598 (1598)	STC 14960; ESTC S108025	345,675	422

ought to confesse and maintaine it in men of ripe yeares also for there is one and the same maner 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 Deut. 7.6 7 8. The onely grace of God is the cause of Election 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 Deut. 8.17 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 Chap. 9. 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 Prophet 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 goodnes in them why he should aduance that nation aboue all other nations Eze. 16. 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 Psalm 95. 1. Cor. 10. Acts 7. 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 temporall benefites following that election as were their deliuerance out of Egipt their bringing into the Land of Canaan c. Answere I answere first that that temporall election included also the eternall Temporall election includeth eternall albeit not as touching the whole body of that people yet as touching some in that body For in the assembly of them that be called alwaies there bee some elect that shall haue giuen them eternall life And specially of that people doth the Apostle confirme it From the type to the trueth the consequence is good 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 Thirdly here a generall reason is very strong If we cannot merite temporall things much lesse eternall If these externall 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 kingdome of heauē depend That place also in Ecclesiasticus 33. is not to be contemned although that book is not of like authority with the canonicall Scriptures Of this booke Aug. ad Simpl. lib. 1. q. 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 contrary 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 alike 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 obtayneth 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 kingdome 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

but most often deceiue Beside the examples aboue alleadged let these also here be considered Psal 22. All the ends of the earth shall remember and turne to the Lord and all the families of the nations 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 August Basil com in Psal These prophesies as Augustine and Basill interprete them are fulfilled in the conuersion of the Gentiles while of all Gentiles some doe receiue the brightnes of diuine knowledge Esay 2. So 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 Thes 181. 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 Apostle Lib. 1. de sermone Domini in monte 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 acknowledging of him vnto the image of God What adoption is Aug. in Psal 2. But this belongeth not to all Whereupon as the same father expoundeth the meaning 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 saluation that they may bring forth spiritual fruites vnto thee Neither 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 nations shall bow themselues before thee For by faith and repentance all nations vnto the ends of the earth are made the inheritance and peculiar people of God Psalm 7● Esay 19. which was the peculiar 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 dominion 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. Leuit. 16. 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 confirmeth 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 Gal. 6. 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 Thes 188. amend 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 speeches The second classe or ranke followeth wherein the aduersarie purposeth to proue peculiarly that the reprobates or as he speaketh in his Compend thes the vnbeleeuers are equally redeemed of Christ Thes 23. as they are who through faith are made partakers of saluation in Christ Three generall obseruations But before we seuerally weigh the places of Scripture which in this rank are 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 counted in the number of beleeuers so long as the contrarie appeared not in them Of particulars an vniuersall conclusion doth not followe 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 truly faithfull haue redemption and remission of sins in Christ To proue this he had need of other arguments through this whole classe Further seeing all those places intreate of them who are numbred with the beleeuers and sanctified in Christ and afterward 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 Rom. 1. Ephe. 1. Col. 1. And in the beginning of other Epistles of the Apostle the faithful and Saints in Christ beloued and elect of God because of their externall profession of faith and repentance and the washing 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 knoweth his owne and can discerne betweene them that are froward and vpright in heart Thirdly it is to be marked that they that so fall are either elect or reprobate Of the fals and perseuerance of the elect 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 finally but are recouered and brought backe into the way before they die and hauing their iniquitie pardoned them which was committed perseuerance vnto the end is imputed vnto them as Augustine largely teacheth Aug de cor grat cap. 7. 2. Tim 2. 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 Matth. 23. 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 deceiued or ouercome of any thing Therefore of his elect none perisheth

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 Luther in Is 53. My righteous seruant by the knowledge of himselfe c. defineth Christian righteousnes 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 The 3. place Ierem. 31. 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 couenant 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 greatest 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 couenant Whereupon it followeth The benefits of the couenant belong to the sonnes of the couenant 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 Gal. 3. Ye are all one in Christ Iesu and because ye are Christs ye are Abrahams seede and heires by promise Ier. 23. 33. The 4. place The like promise we haue Iere. 23. and 33. Behold the daies shall come saith the Lord that I will raise vp to Dauid a righteous branch and a king shall raigne in whose daies Israel shal be saued and Iuda shall dwell boldly We see here also the redemption of the Messiah peculiarly attributed to his people because Luk. 1. 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 Zach. 2. The 5. place 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 together 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 Zach. 6. The 6. place And 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 Ephes 2. 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 reconciled 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. Esay 62. 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 Gal 4. 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 seeing the prerogatiue of so great dignitie is proper to the sons of the Church and the household of God it is iniuriously extended to those that are without But that we may not go farre it is certaine Acts 10. as Peter sheweth that all the Prophets doe witnesse that whosoeuer beleeueth 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 Rom. 3. the righteousnesse of God I say in all and vpon all that beleeue Col. 1. 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 The redemption of Israel out of Egypt and Babel 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 Tuitiens hath this similitude vpon Ioh. 17. Therefore looke how much difference there is betweene the Egyptians perishing with