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 Nothing moued the father to send his son to saue vs but his meere loue and mercie to mankinde loue and goodnesse towards mankinde as the Lord witnesseth Ioh. 3. So God loued the world that he gaue his Sonne Wherevpon 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 Esay 54.7 In a moment 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 Esay 43.12 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 incarnation 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 minding to saue them to whom he hath promised the kingdome of heauen A double vse of the loue of God Christ towards vs. will bring this thing to passe See also what Moses Deuter. 7. speaketh of the cause of the redemption of the people of Israel from Egypt which was a type of this eternall deliuerance The first vse Further 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 vrged alway in the matter or cause of saluation as Paul did oppose these things Tit. 3.5 Not by the workes of righteousnes which we had done but by his mercie he saued vs. And the same Antithesis is repeated 2. Tim. 1. vers 9. and Dan. 9. vers 18. The second The second vse is that wee also pondring in our minde the deeper sea as Damascene speaketh of Gods loue towards vs Damas lib. 3. cap. 1. orth fid 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. An obiection He hath reconciled vs to God thorow his crosse slaying enemitie by it How God did both loue man and hate him it seemeth to disagree 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 reconciliation 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 Ephes 2. Colos 1. he neither saith nothing 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 gratious 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 simply as though then at the length he began to loue vs but respectiuely 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 Esay 59. 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 Augustine notably expoundeth in his 110. treatise vpon Iohn After a wonderfull and diuine maner saith he God loued vs Augustines answere God hateth sin in vs but loueth his work 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 iniquitie 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 Sap. 11. 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 workmaâ—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 But specially he loueth vs as we are members of his sonne 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 meÌ„bers whom he
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 His personall dignity in that he was both God and man III. 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 respected 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 puritie 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 suffered death for vs is both God and man and so this blood is and is truly called the blood of God whose excellencie therfore and dignitie is exceeding great To these this is annexed that beside his power diuine His Lordship ouer vs and his neerenes in blood vnto vs. and 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 specially ordained touching the right of neerenes of kindred Thirdly also this hath been a question 3. question Why must we be redeemed by his death rather than by some other meanes 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 Thomas part 3. quaest 46. decideth this doubt we do distinguish betweene possible or impossible simply and that which is after 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 But after a sort Because no other was possible or by supposition of Gods foreknowledge and fore appointment it was impossible as the 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 Gods will Moreouer it is plaine that that way is most fit with God and meetest to cure our miserie Because this way was most iust with God 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 had sinned should also giue a recompence for sin Further it was agreeable to the trueth and goodnes of God Most agreeable to his truth Gen. 2.17 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 blood To his goodnes and mercy And to the goodnes of God it agreeth because seeing 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 himself Iohn 3. Rom. 5. 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 token of a farre more abounding mercie that he did not spare his owne sonne for vs then if he had remitted our sins without satisfaction Ephes 2. 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 thorow our offences hath quickned vs together through Christ by whose grace we are saued This was most expedient to money to loue God again Besides 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 humilitie sufferings and glorie which when all miseries are ouercome we doe expect as Peter saith 1. Epist 2. Christ suffered for vs and left vs an example that wee should follow his steps Likewise Paul Phil. 2.5 and 2. Cor. 8.9 and elsewhere To suffer afflictions for his sake propounding the example of Christ exhorteth vs to the duties of loue and other vertues Further because we are redeemed by the death of the Sonne of God To keepe our selues from sinne 1. Cor. 6. A notable saying and washed from our sinnes in his blood a greater necessitie lieth vpon vs To keep our selue from sinne 1. Cor. 6. A notable saying that we should keepe our selues to God vndefiled in bodie and soule as the Apostle saith Ye are bought with a price therefore glorifie 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 Meditations in Augustine chapter 7. excellently setteth out in these words O state of wonderfull reformation A notable saying and disposition of vnspeakeable mysterie the vniust sinneth and the iust is punished 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
beleeuers and vnbeleeuers are receiued into grace and made partakers of remission 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 Zanchius there is the iudgement 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 eternall 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 propitiation of the whole world for the elect dispersed or to be dispersed hereafter through the whole world he doth not depraue the Scripture Of the vniuersalitie of the promise of grace What 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 saluation 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 therfore 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 number 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 The vniuersalitie of the elect in the worde All men by the opinion of new writers 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 neuer of any man condemned of heresie In the same place they subscribe also to Zanchies opinion that true faith is giuen once onely to the elect The elect perseuer in faith 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 promise 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 away 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 against thee Therefore there is no cause that thou shouldest seeke after craftie wresting of words and make wiles to intrap men through some phrases of theirs whose iudgement is so plainly knowne Yet least thou shouldest chaunce to doubt of these things Zuinglius take but the aduise of Huldrich Zuinglius 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 Annot. ad Heb. In Ioh. 6. In Ioh. 12. 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 In Ioh. 17. 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 In Matth. 15. Whereas Christs death is the remedie and plaister of our diseases and wounds yet that many feele not the efficacie thereof In Ioh. 3. namely such as doe not acknowledge 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 In Ioh. 6. praefat in histo de pass In epist ad Rom. 3. In Ioh. 12. 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 writer tom 1. expostul ad Fridolium Attend and weigh O Huber and cease to abuse the testimonies of thine Heluetians The 8. testimonie Musculus The 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 peruert all things De remiss pecc q. 2. Thes 586. These are his words That the grace of remission 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 following 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 Ioh. 3. 1. Ioh. 2. So God loued the world Christ is the propitiation for the sinnes of the whole world not that remission 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
if the minister of the word inuite all men to faith exhort and stirre vp all to repentance But the promises of grace But the promises of grace belong to the beleeuers onely 2. Thess 3. Acts 13. wherein is offered mercie peace saluation 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 mentioned that saluation pertaineth vnto them Thes 534. who by faith abide in Christ Therefore it doth not belong to the vnbeleeuers and so to all no truly vnles a man would call againe the fable of Origene Origens fable that all men at length shall be saued Wherfore here the Antecedent is denied that the minister of the Gospell promiseth to all and preacheth the couenant of reconciliation to all as though all were comprehended alike in the couenant Zach 1.3 Ezech. 18.21 Esay 1.17 Acts 2.38 8.22 For to speake simply he promiseth to the beleeuers onely and to such as repent But to the vnbeleeuers and hypocrites 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 The promise is made vnto the wicked conditionally 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 vnbeleeuers 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 mercie 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 Matth. 22. And 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 2. Thes 3. Matth. 22. Marke this 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 Luk. 14. Mark 16. 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 euery creature Vnto this commandement must the faithfull preacher of righteousnes yeeld obedience whether he be receiued 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 refusall that they can make Come ye beleeue repent Psal 95. Heb. 3. 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 Cresconius Gram. lib. 1. cap. 5. 6. where by diuerse testimonies of Scripture he expressely sheweth The trueth must be preached to men though they will not heare it Matth. 10. 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. Tim. 4. 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 season 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 example peraduenture strengthened vs Eze. 2. 3. who cannot know before 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 Ezechiel was sent with the word of God to striue with the Iewes that would disobey dissent and speake against In lik maner Ieremy Iere. 1.19 7.27 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 commandement of God bee sufficient against which it is a hainous offence to dispute yet other things also may be alleadged for an answer Answere Foure reasons why the word is preached to reprobates beside Gods cōmandement to doe it before set down 1. As long as men liue in this world reprobates and elect are ioyned together and cannot be discerned by the iudgement 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 blindnes and great corruption of lost man and in very deede that appeareth true which Paul saith 1. Cor. 2. that the naturall man perceiueth 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
discerneth from that hidden will whereat man must trembl whervpon 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 shal be iustified Neither doeth Brentius teach otherwise of the vniuersality of Christian redemption Brentius exp Catech. Arâ—â— de rem pecc quaest quà m laté paceat namely that all sinnes are pardoned all men for Christes sake whosoeuer they be Iewes or Gentiles kings or priuate men free men or bond so that they come to the Church of Christ and beleeue in him For whosoeuer 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 redemptioÌ„ 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 froÌ„ them so that he doe beleeue Whereunto belongeth also that exposition whereof wee before made mention in Matth. 1. To whom is Iesus a Iesus 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 Tubinge 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 Huber thes 1059. 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 Ilirie in Io. 12. ver 52. in ver 31. 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 Abraham 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 Satan 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 power 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 explaine 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 profite In that he addeth of the whole world he vnderstandeth it of the power because the benefites and merite of Christ lye open for all and all may be saued fully by his satisfaction so excellent sufficient and precious is his merite if they vouchsafe to lay hold vpon it by faith It would be very long to reckon vp euery thing yet it may not be let passe The Synode held at Argertine against 〈◊〉 Hofman an Anabaptist and Pelagian Heritike that I meane to say now concerning the Synode held at Argentine Anno D. 1533. There a disputation being appointed with one Melchior Hofman an Anabaptisticall and Palagian deceauer among other his errors this also 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 pronounced 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 Gen. 12. 1. cor 15. Io. 12. 1. Tim. 2. 1. Io. 2. Io. 1. 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 attonement 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 excepted 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 reuerend 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 against 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 people of God vntill the time of the Conference at Mompelgard O whorish audacitie of falsely accusing and witnesse of extreame ignorance if not of malice CHAP. X. Wherein the originall and predecessors of our aduersaries 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 hitherto it hath been shewed that the opinion which we maintaine 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 The Pelagian heresie is the father of the aduersaries doctrine Tom. 7. apud August I auouch therefore and professe that it hath not the spirit of God or the worthie sayings thereof vnderstood in their naturall sense but the spirit of Pelagian impietie to be the father of the birth and beginning of it Which thing that I seeme not to vtter without mine author Prosper of Aquitane in his Epistle to Augustine of the reliques of the Pelagian heresie among other errors of that naughtines The doctrine of the Pelagians concerning grace freewill and predestination assigneth this also namely that they would affirme that our Lord Christ died for whole mankinde and that no man at all is excepted from the redemption of his blood although he should leade his whole life in all impietie that is although he continue in infidelitie be damned because the sacramēt of Gods mercie belongeth to all men that is the promise 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 neither 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 Hofman 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 heresies 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 throughly 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 Pacuuius in this our age one Parcuuius manifestly professing 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 Apostles of the Lord for our authors and the one agreeing consent 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 doctrine 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 omitting 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 intricate and very dangerous while mans reason thrusting it selfe into the secrets of Gods iudgements and wisedome either seeketh into things forbidden or contemneth and scorneth those things he vnderstandeth not yea cannot surely perceiue because they be foolishnes vnto him and are as the Apostle saith spiritually discerned 1. Cor. 1. 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 eternall 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 Wisd 7.16 in whose hand both wee and also our words are we will consider of Predestination 1. What is predestination 2.
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 inhabitants 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 opposed whose names are written in the booke of life before the creation of the world and whom Gods mercie doth so defend that they cannot be seduced at the least finally Iude also in his epistle testifieth that seducers were of old ordained or forewritten to this condemnation which the Glosse and Aquinas 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 doctrine to be taught for the Lord saith to Moses Testimonies of the olde Testament Exod. 33. I will haue mercie on whom I will haue mercie and I will haue compassion 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 nothing else than the decree of God touching the maner of obtayning saluation through Christ and reprobation were no other thing than his decree of the daÌ„ning 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. Tim. 2. 〈◊〉 obiection and to come to the knowledge of the truth Therefore on Gods part eternall life is prepared 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 Pelagians in Prosper of whom hee writeth in his epistle to Augustine 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 saluation How God would haue all men to be saued and the knowledge of the truth and also by approuing 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 Cap. 107. 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 Enchir. aâ—â—dur cap. 103. 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. Cap. 117. The same man elsewhere expoundeth he willeth all men to be saued that all the predestinate 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 Hub. thes 94. sequent 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 The meaning of Peters words 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 In 1. Tim. 2. When they shall beleeue saith Ambrose that are predestinate vnto eternal life the resurrection shall come Which thing how truly it is spoken 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 Thom. Com. in hunc locum aed Rom. 2. 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 precepts 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 any one that is not a Pelagian How God willeth all to repent 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 Luth. de ser arb Cap. 109. A distinction of Gods will After this sort Luther also distinguisheth He will not the death of a sinner to wit in his word for in the word of saluation 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 offered 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 Brentius Brentius 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 2. Tim. 2. 2. Pet. 3. 1. Thess 5. Matth. 23. 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 Esay 46.10 Psalm 115.3 Rom 9.18 19. So wee haue heard and read in the diuine Scriptures My counsell shall stand saith the Lord and I will fulfill my will Whatsoeuer 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 contrarietie vnlesse a distinction be vsed according to which Marke this distinction 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 Voluntas beneplaciti signi 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 The 2. Obiection that the promise of grace is vniuersall and therefore that none is reiected from grace or reprobated in respect of God Answere I answere The first way how the promises of grace be vniuersall the promise of grace is vniuersall in respect of the beleeuers as farre forth doubtles as no man of what nation 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 Mark 16. He that beleeueth and is baptized shall be saued c. Euery one that beleeueth in the sonne Ioh. 3. Ioh 6. Acts 13. Rom. 3. shall not perish This is the will of the father that whosoeuer beleeueth in the sonne should haue eternall life In him whosoeuer beleeueth is iustified The righteousnes of God in all and vpon all that beleeue for there is no difference And oftentimes after this sort is repeated the promise of life and saluation made to euery beleeuer the vnbeleeuers on the contrary being excluded For the promise requireth faith which because it belongeth not to all but to the elect as Paul witnesseth therfore the efficacie of the promises remaineth doubtles with the elect as the Apostle also teacheth to the Romanes Rom. 9. 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 Note this well 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 faithfull and Infidels elect and reprobates The 2. way And in this sense also we grant that the promises are vniuersall to wit in respect of externall preaching because the minister of the word cannot or ought not to discerne the elect from reprobates Rom. 11. In the meane while not all attaine vnto 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. The third obiection The third obiection Whosoeuer appertain to the Church are called elect But to the Church pertaine as well the bad as the good Hub. thes 751. 752. Ergo the bad as well as the good are elected none at all omitted Answere But this obiection is faultie in two points 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 Secondly there is more in the conclusion than in the premisses For the consequence is of no force within the compasse 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
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
things are not done vnlesse God doe permit them Whereupon saith he after this sorte it is not inconuenient 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 because 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 Fulgent lib. 1. ad Mon. Contrariwise Fulgentius in his first booke to Monimus where plentifully and of purpose hee handleth this question defineth Sinnes are foreknowne but not predestinate to be done yet punishment for â—â—â—e is predestinate of God that the good and righteous God foreknew 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 predestination 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 Aug. de pred sanâ—â— cap. 10. How predâ—stination and foreknowledge differ 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 foreknowledge may bee without predestination How predestination foreknowledge differ For by predestination 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 Art 7.8 9. quibusdam seq when the Pelagians spitefully traduced the doctrine of predestination 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 without 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 malice of wicked men nor the iniquities of sinners but he hath altogether predestinated his iudgement whereby he will render to euery one as he hath done be it good or euill which iudgement 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 repentance from them to whom he hath not giuen it and that he hath throwne them downe whom he hath not lifted vp seeing it is one thing to make guiltie an innocent person which is farre from God another thing not to haue pardoned a wicked man which belongeth to the desart of a sinner Againe Aug. Hypognost 6. 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 Ad 14. obiect Gallorum Why infidelity commeth not of predestination but punishment is predestinated 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. obiection God only foreknew and did not also predestinate those things which should not haue from him the cause of their working To the same purpose did the Councell of Araus determine 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 predestinate and to decree that a thing should be And now there is nothing at all done Marke this 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 Lib. 1. ad Mon. 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 Thom. in 9. ad Rom. lect 1. but they differ that election importeth the preparation of faith and good workes whereby a man commeth to glorie How election and reprobation agree and differ but reprobation doth not import a preparation of sinnes whereby a man commeth to punishment 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 predestinated 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 predestination as I haue shewed out of Augustine CHAP. XIX That predestination is stedfast and vnmoueable THe fourth part of this whole treatise The necessitie of predestination is vnmoueable according to the diuision set downe in
and shall haue God gratious vnto him to eternall life This God hath promised saith Augustine Aug. Psalm 88. 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 according 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 iustificatioÌ„ to depend vpon their workes if not wholly yet at least in part as it hath been sayd before Alsons de Castro in voce gratia Bern. serm 68. sup Cant. Serm. 3. de 7. fragm and they themselues doe not dissemble it they can neuer iudge of this certaintie of grace But as Bernard said excellently well Why is the Church carefull for merits 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 foolish thought murmure as much as it will saying who art thouâ— or how great is that glorie An excellent saâ—ing and worthy rememberance 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 whoÌ„ 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 secrets of his heart Places obiected by the Papâ—sts for doubting Against these things the aduersaries who bid our consciences stand in doubt whether we receiue remission of sinnes obiect some places of Scripture concerning the imperfectioÌ„ of good works in this world yea in the most holy men whose confession is this Psalm 19. 1. Cor. 4. Who vnderstandeth his faults Clense me Lord from my secret sinnes Also I know nothing by my selfe 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 satisfaction of Christ alone For to him giue all the Prophets and Apostles witnesse Acts 10. that whosoeuer beleeueth in him receiueth remission of sinnes through his name Eccles 9. But nothing is more common for the opinion of the Papists 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 according 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 drunkards Idolaters and such like doe displease him 1 Cor 6. Gal. 5. of whom the Apostle so euidently pronounceth that such shal not possesse the kingdome of God But as for the saying of Salomon Aben-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 aduersitie that shall come vnto them Yet the sense is more plaine that Olympiodorus also vpon Ecclesiastes giueth The true sense of Salomons works 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 Contra Haeresâ—â— vt suprà that had seemed before most manifest to him as to many other in Poperie doth little or nothing proue this point It is obiected also out of Ioel. 2. that the Prophet exhorting the people of God to turne with all their heart to the Lord Ioel 2. saith who knowes if the Lord will turne and forgiue Ion. 3. and leaue behinde him a blessing As also the king of Niniuie perswading the people to repentance said Amos 5. 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 Acts 8. if peraduenture 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 manifestly 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 appeareth by Dauids example 2. Sam. 12 but that the punishment to such as repent is turned into a fatherly chastisement Secondly learned interpreters do admonish vs that doubting 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 Thirdly in grieuous sinnes it is in stead of holesome medicine 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 carefully come to God with a great confession and crauing of pardon for their faults A fine similie So the Phisition wil not straightwaies asswage the griefe but wil see what may be more expedient