OF THE REDEMPTION OF MANKIND THREE BOOKS: Wherein the controversy of the universality of Redemption and grace by Christ, and of his death for all men, is largely handled.  
HEREUNTO IS ANNEXED A TREAtise of God's Predestination in one book.  
Written in Latin by JACOB KIMEDONCIUS D. and professor of Divinity at Heidelberge, and translated into English by HUGH INCE Preacher of the word of God.  
BY WISDOM PEACE BY PEACE PLENTY.  
AT LONDON Imprinted by FELIX KINGSTON for HUMPHREY LOWNES.  
1598.   

TO THE RIGHT HONOURABLE SIR THOMAS EGERTON KNIGHT, LORD Keeper of the Great Seal of England, and one of her majesties most honourable privy Council.  
Having finished the translation of this volume, (Right Honourable) I was in doubt whether I might safely send it forth as a matter that would, as it ought to be embraced & favoured of everyone into whose hands it should come: or to offer it to the view of some honourable person, and to commend it to his favourable protection, and in his name to publish it. If I had resolved upon the first way, as I doubt not but it should have found many friends, even all the lovers of the truth, that would gladly have accepted it: so I know it should have had many adversaries among us in this land, as it hath had in other countries already, and cometh now abroad in our own tongue, from thence greatly reproached, and withstood with a spiteful enemy, albeit to his shameful foil, and disgrace in the end. And therefore I thought it best to follow mine author, as he offereth the knowledge and custody of the truth, which he here maintaineth unto a high and mighty Prince: so I am bold to offer my translation of so worthy a work, unto your honourable protection and defence, against evil tongues and erroneous spirits. The cause that is handled here is Gods; the ground that it hath, is the truth of his holy word; the witness and testimony thereof, is the uniform consent of the Church of Christ, believing and confessing the same; the matter hereof is the redemption of our souls, the comfort of our consciences, the stay of our faith, and the anchor of our hope. If the certainty of these things (right Honourable) be called in question, and taken from us that are mortal men, what joy can we have in any thing, that here for a time we enjoy? What hope can we have of a better life, when this frail one shall be taken from us, and we all shall be called to give our account? But as Satan the enemy of our salvation, hath always heretofore sowed tars among the wheat, and corrupted the sincerity of the truth with errors and lies, and that under a fair pretence: so at this day, when he could not effect his purpose so far as he desired, by the late and lamentable strife that he hath raised among us, (though thereby he hath quenched the zeal of many, and made them fall from their first love) hath even now in our Church, as he hath done in others, raised a doubt, and brothed a controversy in the main grounds of our Religion and faith, to wit, in the doctrine of man's Redemption by the death of Christ, and of God's eternal predestination. Wherein as he doth not greatly prevail, because the governors of our Church and the consent of all that be godly and learned for the most part, therein are against him: so, that he may proceed no further in time to come, and that the minds of men may be settled in the truth of their salvation, I have thought it my duty to the Church of God, to testify my love of the truth, and my unfeigned care of the knowledge of the fame among us, and continuance thereof in our posterity, by taking pains to translate into our vulgar tongue these books. Herein you shall plainly see, that albeit the death of Christ the son of God, as touching the greatness of the price, be sufficient for the redemption of whole mankind in the world, yea if there were many worlds of them, as Anselme saith: yet the propriety of redemption belongeth to those that are not the vessels of the devil, but the members of Christ by faith, and the grace of regeneration: the rest, who live without faith and regeneration not belonging to this redemption from sin and death: Or, which is all one, you shall see it proved by infallible testimonies of Scripture, by general consent of antiquity, and of new writers, and by substantial arguments, that redemption from sins, righteousness and salvation are benefits proper to the Church, and not common to all and every one, elect and reprobate, believer and unbeliever, to the saved and damned. You shall plainly see (I say) that the Saviour promised to the world, and preached of always in the Church, by the mouth of all the holy prophets and Apostles, is appointed by the father to be a propitiation through faith in his blood in all, and upon all that believe only: and that this benefit of the restoring and redemption of mankind, albeit it be proper and peculiar to the Church, as touching the efficacy of it, yet it is universal altogether in that sense, wherein we believe and confess the holy Church of Christ to be universal. Against this truth the adversary fighteth eagerly and impudently with bitter reproaches and lies, grievous blasphemies, flat contrarieties, gross absurdities, perverting the natural sense of the sacred Scripture, and abusing the ancient writers. But all these his weapons wins him not the victory, for either they be blunt and cannot hurt our cause, or else the edge of them is turned against himself: and his own masters in whom he glorieth, Luther, Brentius, and the rest, whose disciple and follower he would feign be, leave him in his bad cause, nay are brought in plainly, reproving and condemning his opinion as erroneous, and speaking for the truth on our side. Nay further it is here flatly avouched, that the old Pelagian heresy and impiety, which Augustine long ago confuted, and the Church of God then condemned, is the father of the birth, and beginning of our adversaries opinion.  
As for the treatise of Predestination annexed hereto, it serveth specially for the fuller evidence and greater certainty of those things that are handled in the former books concerning the universality of grace and redemption. For the remnants of the Pelagians of old, and at this day, affirming none at all to be excepted from the redemption of Christ's blood, and in respect of God maintaining eternal life to be prepared for all, are therefore fallen to the extolling of such grace, because they would in no case confess, that God according to the purpose & counsel of his own will, in his secret judgement but manifest work, maketh one vessel to honour, and another to dishonour: nor will assent hereto, that the number of the predestinate can neither be increased nor diminished. Both which points are fully handled, and plainly proved against them in this book.  

Praefat. ad Rom.  Luther saith notably: Ex praedestinationis sententia sola pendere omnia, qui accepturi sint verbum, qui non: qui credituri, quinon: qui liberandi à peccato, qui occaecandi: quidamnandi, qui iustificandi. That is, Upon the only sentence of predestination all things depend, who shall receive the word, who not: who shall believe, who not: who shall be freed from sin, who blinded therein: who shall be damned, who saved. Therefore seeing God saveth some men, and condemneth others, and that willingly, (for nothing can be done if he be simply unwilling, and against it) we must of necessity confess, that both are done according to God's purpose, and that eternal. For there is nothing temporal in God, otherwise he should be mutable. And this is nothing else, than that God hath chosen some, and rejected others from everlasting.  
Touching the certain number of the predestinate, Augustine saith truly: 
De Cor. & gra. cap. 13 & 7.  Praedestinatorum in regnum Dei ita certus est munerus, etc. that is, The number of them that are predestinate unto the kingdom of God is so certain, that nothing can be added to them, nor any thing of them diminished. And again, Electorum si quisquam perit fallitur Deus, & vitio humano vincitur, etc. that is, If any of the elect perisheth, God is deceived, and overcome of man's sin: but none of them perisheth, because God is not deceived, nor overcome of any thing. This treatise also teacheth, that a man may be certain of his election & salvation, & by what means he may know it: what we are to judge of the election of others: how necessary and profitable this doctrine is, to know God's mercy and justice, and his free grace against all Pelagians and Semipelagians, and to teach us humility, patience in adversity, love towards God, and an earnest study of all good works. This is briefly the sum of these books, which I have translated for the benefit and help of the common sort, that understand them not in the Latin tongue, that by reading and understanding hereof they that err, may return again to the truth and embrace it hereafter the better; they that doubt, may be fully resolved hereby; and they that have held this doctrine as the truth of God in time past, may be confirmed therein, and encouraged to profess it to their lives end.  
Now these my labours I present to the view of your Honour, craving pardon for my boldness, and the protection and defence of these mysteries of the Gospel of Christ, I commend unto your Honour, assuring myself, that as the great and mighty Christian Princes of the world account it an honour unto them to be, and to be called defenders of the true faith of Christ, by whom they reign: so your Honour will gladly and willingly receive the protection of this his truth, who hath not only advanced you to so high a place of dignity in this Commonwealth, but hath also given you an heart to fear him, to minister true judgement, and to promote the Gospel by furnishing this Church with learned and able Ministers, and that freely in this corrupt age when all things are set to sale. The great good report that generally is given of your Honour in every place for these things, of all persons, but especially of Ministers and Scholars, as it draweth the hearts and affections of men unto you in all duty, & causeth many a hearty prayer to be made to God for your life & continuance in well-doing: so among other, it hath moved me though the meanest of all, oftentimes to bless God for you, & to rejoice in your behalf, & that so much the rather, because it hath pleased God out of Chesshire my native soil, to advance one to so high a place and authority, and to make him so famous for well-doing, as he hath done your Honour. Go on still (good my Lord) in that good course that you have begun: honour the Lord with your authority, and he will yet more honour you: keep a good conscience in all things, and the remembrance thereof shall be your joy. Bona conscientia (saith Bernard) afficit gaudio viventem, consolatur morientem, eternumque durat: that is, A good conscience gladdeth a man in his life, comforteth him in his death, and endureth for ever. And after your Honour hath served your time according to the counsel of God, and shall be ready to be called before that great Master of the Rolls and records of all the world, you shall with the Apostle say to your endless comfort: Certamen praeclarum decertavi, cursum consummavi, sidem seruavi: quid superest, reposita est mihi justitiae corona. I have fought a good fight, I have finished my course, I have kept the faith: from henceforth there is laid up for me a crown of righteousness.  
Thus ceasing any further to interrupt your Honour from your weighty affairs, which I know be many, I humbly with all dutifulness take my leave, praying God long to preserve your Honour in health, to make you zealous of his glory, constant in all well-doing to the furtherance of his Gospel, faithful to her Majesty, careful of justice, profitable to the whole Realm, prosperous in all your ways, and comfortable to your own soul, that at length you may sleep in peace, and make a joyful account, Amen. Grensteed in Essex. Octob. 31. 1598.  
Your honours most humble at commandment in the Lord: HUGH INCE.   

TO THE MOST EXCELLENT AND RENOWNED PRINCE, AND LORD, THE LORD Fredrick the fourth, Count Palatine on the Rhine, Duke of Bauarie, of the sacred Roman Empire, chief Sewer and Elector, his most gracious Lord and Prince.  
MOST noble Prince Elector, and gracious Lord, many things are required in a good Prince, being God's Vicar among men: among other, wisdom, which containeth the knowledge of divine and human things, is a singular beautifying of him, and a passing good defence. Hereupon Plato's judgement was that Common weals should then be happy, when either Princes studied philosophy, or else Philosophers ruled Common weals. And to use a graver witness, 
Wisd. 6.  the multitude of wise men is the safety of the world, and a prudent king is the stay of the people, saith the wise man. For which cause also Solomon David's son, the wisest king of mortal men, when in his tender years he had received the government of the kingdom, having choice offered him of God to ask what he would, craved only wisdom. 
In Alcibiades  Plato also reporteth what was the custom of the Persians in bringing up the eldest sons of their kings, that were to succeed in the kingdom, and how they acquainted them from their tender years with the study of wisdom and virtue, to the intent they might govern the kingdom at length with honour. After this sort it was. At their age of fourteen years the king's schoolmasters (as they were called) being four chosen out of all the Persians, the wisest man, the justest, the most temperate, & the valiantest man, did undertake the charge of them. The first taught them the worship of the gods, and kingly instructions. The second advised them to affect & favour the truth in their whole life. The third that they would not be overcome with any desire, but accustom themselves to live like freemen, & in very deed kings, ruling themselves above all things, & not serving any desires. The fourth made them stout, least through fear they should commit any thing not beseeming their dignity, and become servants. This instruction of one that should be a Prince flourished among the Persians. And surely they rightly judged, that he ought to be trained up in the precepts of wisdom, that is, of religion, and of the kingdom: but that being ignorant of God's truth, they embraced a false religion through the magical instruction of Zoroaster. An instruction not unlike, albeit every way far better, as being taken out of the clearest fountains of heavenly wisdom, hath happened unto your Highness, most gracious Prince. Neither have the prayers of Solomon been wanting, both of your Highness, (which from your childhood having taken delight in the knowledge of profitable and good things, hath been earnest in daily prayers with God, and is uncessantly instant, desiring to be endued by him with an understanding heart:) and also of all good men, who publicly and privately have most regarded that thing, and not without cause. And how much hath been effected thereby, manifest experiments do testify, and such as shall be with thankful hearts made known to posterity to the honour of God. First because that noble Prince and Lord, the Lord john Casimire, Tutor, and a second parent as it were, to your Highness, being lately taken out of this life, your flourishing age, and already ripe to government, and your judgement riper than your age, (most excellent Fredrick) have afforded us a refuge and solace in so hard a case. Then, because after you had taken upon you the government of most large Dominions, we joyfully have seen such trials of your great virtue, and such foundations have been laid of good government, although in a lamentable and wicked time, that it hath lifted up the minds of all men unto a singular good expectation. Go on forward therefore in this mind and virtue (most noble prince Elector,) be strong in the Lord and in his mighty power, remember the lords exhortation in old time to joshua: I will be with thee, as I was with Moses. I will not leave thee, nor forsake thee. Be of good comfort that thou mayest do according to the Law. Let not the book of the Law depart from thy mouth. Then thou shalt deal wisely and prosperously in all things. In like manner also the holy man David (as we read) diligently exhorted his son Solomon, 
1. Kings. 2.  when being as yet a child he was now consecrated to reign. The Lord God, who taketh away, 
Dan. 2.  and appointeth Princes, and from whom cometh wisdom and fortitude, endue your highness more and more with virtue from above.  
But most noble prince Elector, and gracious Lord, seeing these four books of the Redemption of mankind, and God's Predestination being written by me a year ago, should now come abroad under the authority of your government, I thought that this my duty should be acceptable to your Highness, if I should entitle and offer them most humbly unto you: and that in respect of that thankfulness, whereunto I am many ways bound to your Highness. I know well enough, that I am not able this way to make a full recompense, yet freely to profess the same is the property of a thankful person. Further because in these and the like Ecclesiastical controversies, that arise from restless wits, it is meet that Princes especially should have the knowledge and custody of the truth, to the intent that malicious detractors and depravers may do the less hurt to Christian religion. At this day we are slandered of malicious men with a new crime that is feigned against us, as though we should deny that Christ died for all men. An impudent reproach. For according to the Scriptures we also confess the same, but we deny, that thereupon it followeth that all mankind without exception of any one, are by the death of Christ indeed justified, saved, and restored into the bosom of grace, having received the pardon of their sins, whether they believe or no. This is a devise of man, and therefore to be refused, if we will retain the consent of the Prophets and Apostles, 
Acts 10. joh. 3.  to wit, that every one that believeth in Christ jesus, receiveth remission of sins through his name, the wrath of God abiding upon the unbelievers.  
Now the doctrine of Predestination, according to which God saveth in mercy some of the damnable lump of mankind, and in justice punisheth others for their sins, being in the same lump utterly forsaken, is of itself plain, if we desire rather to follow the direction of God's spirit, than the consequences of foolish reason. But reason being troubled with the depth of God's grace and his judgement, leaveth here nothing unassayd, as we may see by the example of the Pelagians old and new: the first Augustine of old time sound confuted, and Luther the latter. 
De ser. arb. & alibi.  Therefore let those men that would be counted Lutherans, look to it, how they do agree in judgement both against Luther, & the truth itself also with the Pelagians But I make an end, praying God, that under your Highness the studies of peace, learning and piety, may always flourish. Amen. At Heidelberge the 12. of March. 1592.  
Your highness most humbly bounden JACOBUS KIMEDONCIUS, D.   

A table of certain places of Scripture expounded in these Books.  

GEn. 3. The seed of the woman, etc. 100  
I will put enmity etc. 101  
Gen. 12. & 22. In thy seed shall all nations etc. 105.201  
Levit. 16. Of the Escape Goat. 107  
Deut. 7. God hath chosen thee to be a people. 283  
Esay 53. He hath laid the iniquities of us all etc. 103. 202  
Esay 62. Tell the daughter of Zion. 205  
jerem. 23. In his days Israel shall be saved. 204  
jerem. 31. I will make a covenant with the house of Israel, etc. 203  
Ezech. 18. I will not the death of a sinner etc. 335  
Osea 13. Thy destruction is of thyself. 334  
Zach. 2. Rejoice O daughter Zion. 204  
Zach. 3. I will take away the iniquity of that land. 105  
Zach. 9 Thy king cometh unto thee. 204  
Psalm. 2. I will give thee the heathen for etc. 106  
Wisd. 1. God made not death. 334  
Ecclesiasticus 33. As one day excelleth another. 285  
Matth. 1. He shall save his people. 180  
Matth. 7. I never knew you. 210  
Matth. 18. Of these little ones that believe in me. 166  
The parable of the debtor. 126  
Matth. 26. Which is shed for many. 181  
Luk. 1. He hath redeemed his people. 182  
Luk. 2. I tell you of great joy. 183  
A light to lighten the Gentiles. 184  
Luk. 11. Of the strong man armed. 103  
Luk. 24. The Gospel must be preached, etc. 95  
joh. 1. He lighteneth every man that cometh. 42  
Of his fullness we all receive.  
Behold the Lamb of God that taketh, etc. 76  
joh. 3. So God loved the world. 74  
The wrath of God abideth, etc. 184  
joh. 3. & 12. I came to save the world. 79  
joh. 6. I will give my flesh for the life. 77  
My father giveth you a heavenly bread. 78  
joh. 10. I lay down my life for my sheep. 185  
joh. 11. That he might gather the sons of God. 186  
joh. 12. When I am lifted up I will draw. 187  
joh. 15. That a man should lay down his life for his friends. 187  
If I had not come, they had had no sin. 175  
joh. 17. I pray not for the world. 188  
For them I sanctify myself. 190  
Thou hast given me power over all flesh. 70  
None of them is lost but the lost child. 71  
Act. 5. To give remission of sins to Israel. 199  
Act. 10. To him give all the prophet's witness. 199  
Act. 20. God hath redeemed his Church with his own blood. 9  
Rom. 2. Whosoever sinned without the Law. 175  
Rom. 3. The righteousness of God upon all that believe. 191  
Rom. 5. He died for his enemies. 188  
Vers. 19 Through the obedience of one etc. 8  
Vers. 18. The benefit redounded to all men, to the justification of life. 63  
Rom. 8. He gave him for us all. 58 192  
Rom. 9 The place of predestination is discussed. 286  
The elder shall serve the younger. 291  
jacob I have loved, Esau I have hated. 293  
O man who art thou etc. 313  
Rom. 11. He hath not cast away his people whom he foreknew. 297  
Of the jews cut off through unbelief. 125  
That he might have mercy upon all. 69  
Rom. 14. Destroy not him with meat, for whom Christ died. 116  
Rom. 14. According to the things he hath done in the body. 282  
Rom. 16. The Gospel declared to all nations. 96  
1. Cor. 3. If any destroy the temple of God. 116  
1. Cor. 8. Thy brother shall perish for whom Christ died. 117  
1. Cor. 12. He worketh all in all. 42  
1. Cor. 15. All shall be quickened. 66  
2. Cor. 5. Reconciling the world. 79  
One died for all. 56  
Galath. 3. When ye began in the spirit. 122  
Galath. 5. Stand in the liberty. 124  
Ye are fallen from grace. 122  
Ephe. 1. As he chose us in him. 297  
All things are restored in Christ. 66  
Ephe. 5. He gave himself for his Church. 194  
Col. 1. I fulfil the afflictions of Christ. 12  
He hath reconciled all things in heaven. 66. 67  
He hath delivered us from the power of darkness. 195  
Ye that were sometime strangers. 195  
If ye continue stable in the hope. 69  
1. Tim. 1. & 4. Of such as fall from faith. 109  
1. Tim. 2. He will have all men to be saved. 51. 53. 54  
He gave himself for all. 56  
1. Tim. 4. He is the Saviour of all specially of the faithful. 196  
2. Tim. 2. If any man purge himself. 306  
Tit. 3. The grace of God hath appeared to all men. 96  
Heb. 2. All things subject to Christ. 59  
He that sanctifieth and they that are sanctified. 60  
He tasted death for all. 61  
Heb. 5. He is made the author of salvation to all that obey him. 196  
Heb. 6. It is impossible for them that were once enlightened to be renewed by repentance. 113  
Heb. 9 Of Redemption of sins under the former Testament. 2  
If the blood of goats etc. 197  
That the Called might receive etc. 197  
He took away the sins of many. 198  
Heb. 10. Seeing therefore brethren we receive liberty. 115  
1. Pet. 1. Elect according to foreknowledge. 308  
Revealed for the believers. 199  
1. Pet. 2. Whereunto they were appointed. 122  
2. Pet. 1. He is blind and hath forgotten. 119  
2. Pet. 1. Make your election sure. 307  
2. Pet. 2. They deny the Lord that bought them. 117  
Of such as return to filthiness. 117  
2. Pet. 3. He will have none to perish. 261  
1. joh. 1. The blood of Christ cleanseth us. 199  
1. joh. 2. We have Christ our advocate. 80  
For the sins of the whole world. 80  
They were not of us. 111. 333  
1. joh. 3. That he might destroy the works of the devil. 212  
1. joh. 5. They that believe not make God a liar. 127  
Apoc. 1. He hath washed us from our sins. 200  
Apoc. 5. He hath redeemed us to God. 200    

OF THE REDEMPTION OF MANKIND BY CHRIST.  

The first Book.  

CHAP. I. Wherein is showed the sum and division of this doctrine.  
THE mystery of the Redemption of mankind by the only begotten Son of God our Lord jesus Christ, the Apostles faithfully and most sincerely have testified at large, 
The sum of the Catholic saith, and confession of the redemption of man.  first by lively voice, and then by writings both to the jews and Gentiles: to wit, that the eternal word, 
Rom. 15.8.9.  (which is the eternal Son of God) to confirm the promises made to the fathers, and that the Gentiles should glorify God for his mercy, in the last days, when the fullness of time was come, 
Galath. 4.4.  took upon him the true nature of man, of the Virgin Mary his mother, by the operation of the holy Ghost; and in the form of a servant, 
Phil. 2 7.  was obedient to his father unto the death, even the death of the Cross, that by his precious blood, 
1. Pet. 1.19.  as of a Lamb undefiled and without spot, he might redeem us from all iniquity, and purify us a peculiar people unto himself, 
Tit. 2.14.  zealous of good works. The same Apostles have also witnessed, that to the end we may be partakers of this redemption, a true faith in Christ is required of us, whereby as it were by a hand, we may apprehend him, and apply him with all his merits and benefits unto ourselves.  
This is the Catholic faith and confession, which the Apostles taught, the Martyrs confirmed, and the faithful as yet do keep. For so the holy Apostle Paul describing this whole mystery in few but clear words saith: 
Rom. 3.23, 24, 25, 26.  All have sinned and are deprived of the glory of God and are justified freely by his grace thorough the redemption which is in Christ jesus; whom God hath set forth to be a reconciliation thorough faith in his blood, to declare his righteousness by the forgiveness of the sins past, that he might be just, and a justifier of him which is of the faith of jesus. And the Author to the Hebrews writeth on this manner: 
Heb. 9.11. to 16  But Christ coming a high priest of good things to come, by his own blood entered once into the holy place, and obtained eternal redemption. For if the blood of bulls and goats sanctifieth the unclean to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? Therefore he is the Mediator of the New Testament, that through death which was for the redemption of the transgressions, which were under the former Testament, they which were called, might receive the promise of eternal inheritance. Where, by the way is to be considered, that (by sins past) in the saying of the Apostle to the Romans, are properly understood the sins committed under the old Testament, which could not be purged with the blood of goats and calves, but the righteous did expect a better oblation, 
Heb. 10.14.  which should consecrate for ever those that are sanctified. 
Acts 15.11.  Whereupon Peter also said: By the grace of our Lord jesus Christ we believe to be saved as well as our fathers.  
But this whole place of redemption is large, and worthy of great consideration: to wit: 1. Whence, 2. By whom, 3. How, 4. When, 5. For what cause, 6. Whereto, and 7. Who are redeemed. All these truly have a profitable and necessary consideration, and be every where taught in the Scriptures. Of these propounded questions the six former we will briefly touch: but the seventh and last, for which cause chiefly we undertake this labour, we will more fully and largely expound, as the Lord shall permit.   

CHAP. II. Whence we are redeemed.  
THerefore as touching this question: Whence we are redeemed, the holy Scriptures sufficiently teach us, 
Our redemption is not corporal, but spiritual and eternal from Satan, sin and death.  that the redemption, whereof we speak, is not temporal from some corporal bondage or tyranny, such as the redemption was of Israel from Egypt, from the house of bondage, and the hand of Pharaoh by Moses: and after from the hand of the Canaanites, and Midianits, and other their enemies by Gedeon and other judges, and specially from the most grievous 70. years captivity in Babylon, by Cyrus the king and Monarch of Persia: but this redemption is spiritual and eternal, shadowed of old by those corporal deliverances: to wit, from the power of darkness, and the slavery of sin & death, 
Coloss. 1.13. Heb. 2.14.  and of him who had the power of death, that is, the devil. And these be the enemies and haters, whereof Zacharie the father of john Baptist maketh mention in his song, greatly extolling this redemption: Blessed be the Lord God of Israel, 
Luk. 1.68. to 76.  for he hath visited and redeemed his people, and hath raised up a horn of salvation for us in the house of David his servant, as he spoke by the mouth of his holy Prophets, that he would save us from our enemies, and from the hand of all that hate us: that being delivered from the hand of our enemies, we might serve him without fear in holiness and righteousness before him all the days of our life. And albeit this benefit of spiritual and eternal redemption is usually contemned of carnal men, who savour nothing but the things of the flesh, and to whom the slavery of sin and the world is so sweet, as Satan the God of this world hath blinded their minds: yet such is the greatness, and so inestimable is the dignity thereof, that they who have rightly tasted the redemption of Christ, whereby liberty to captives, salvation to them that perished, and life to the dead is repaired, do easily understand that even the riches, kingdoms, and pleasures of the whole world are to be esteemed as nothing in comparison of it. For what doth it profit a man, 
Matth. 16.  if he gain the whole world, and lose his own soul? or what recompense shall a man give for his soul?   

CHAP. III. By whom this redemption came.  

Our redeemer is Christ true God and man holy and righteous. 1. Tim. 2.5.6.  But now the Redeemer, who hath delivered us from the slavery of sin, death, and the power of Satan, is none other, than the Mediator of God and men, our Lord jesus Christ, true God, and true man, like unto us in all things except sin. For there is one God, and one Mediator also of God and men, the man Christ jesus, who gave himself a price of redemption for all, as the Apostle saith. And to the Romans chap. 3. 
Rom. 3.24.  he teacheth that we are justified through the redemption wrought in Christ jesus. And elsewhere the same Apostle affirmeth, 
1. Cor. 1.30.  that Christ is made unto us of God wisdom, righteousness, sanctification, and redemption, that as it is written: He that rejoiceth, let him rejoice in the Lord. john, who from the breast of the Lord had received hidden mysteries, 
1. joh. 2.1.2.  likewise testifieth: If any man sin, we have an advocate with God, jesus Christ the righteous, and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. But every where such testimonies meet us in the divine Scriptures. 
Eph. 2.20. 1. Cor. 3.11. Acts 4.12.  For jesus Christ is the foundation of the Scripture, of the Prophets and Apostles: neither is there salvation in any other, nor any other name given under heaven among men, whereby we must be saved. Whereupon their error is worthily to be detested, who not contented with the only and perfect redeemer Christ, seek part of their redemption and salvation elsewhere, in themselves, or in the Saints: where as yet the holiest men, unless the grace of Christ had saved and redeemed them, could never have been able to satisfy, no not for themselves. Therefore also john, (as Augustine well considered) said not: 
Augustine.  If any sin, ye have an advocate: nor said: ye have me, ye have not Christ: but both named Christ, and not himself, and also said: we have, and not, ye have. He would rather put himself in the number of sinners, that he might have Christ his advocate, then put himself advocate in Christ's stead, and be found among the proud that be condemned. Brethren (saith he) we have jesus Christ the righteous an advocate with the father, and he is the atonement of our sins. Hitherto Augustine, tractatu primo in 1. Epist. joh.   

CHAP. FOUR Of the manner of the redemption finished.  
NOw the manner of our redemption by Christ, 
The manner, is his abasing of himself to the death of the cross, and to the shedding of his blood. Phil. 2.7.  being a mystery altogether and wonderful, but wholly agreeing to the justice and truth of God, the Scripture setteth down on this wise: to wit, that the eternal Son of God for us and our salvation a based himself, taking the form of a servant, being made like unto men, and found in shape as a man: and submitting himself became obedient unto the death, even the death of the cross, that by his passion, and death and shedding of his most sacred blood, as by the only propitiatory sacrifice, he might redeem our body and soul from eternal damnation, and purchase for us the grace of God, righteousness and eternal life. For this cause saith the Apostle. 1. Cor. 6. Ye are not your own, 
1. Cor. 6.20.  ye are bought with a price, be net the servants of men. But with what price? S. Peter answereth: not with silver and gold, 
1. Pet. 1.18.19.  or other transitory things, (which nothing at all profit us to the eternal redemption of our souls) but with the precious blood of Christ, as a lamb without spot, who did no sin, neither was any guile found in his mouth: and who bore our sins in his body on the tree: 
1. Pet. 3.18.  and suffered the just for the unjust, that he might bring us unto God, being dead in the flesh, but quickened in the spirit. Which opinion these sayings also confirm: 
Ephes. 6.2. Ephes. 1.7.  He gave himself for us an oblation and sacrifice of a sweet savour to God. In him we have redemption through his blood, 
Tit. 2.14.  even the remission of sins of his rich grace. He gave himself for us, to redeem us from all sin, and to purge us a peculiar people unto himself, zealous of good works. 
Heb. 9.14.  Also: By the eternal spirit he offered himself to God without fault, that we being purged from dead works, should serve the living God. And in the same chapter: Once in the end of the world hath he been made manifest by the sacrifice of himself to put away sin. 
Vers. 26.  And many other things pertaining to this point, doth the Apostle in that place exactly debate: as, that he gathereth from the propriety and nature of a Testament, that Christ must needs die, because the death of the Testator is required, that the Testament may be ratified. And confirming the same from the rite of the old Testament, he addeth, that that was not dedicated without blood, and that all things almost according to the Law were purified with blood: and that the patterns of heavenly things were purged with the blood of sacrifices: but the heavenly things themselves required a better sacrifice and a better blood, namely the same, whereof Christ himself, purposing forthwith to fulfil the New Testament, witnessed: This is my blood of the New Testament, 
Matth. 26.  which is shed for many for remission of sins. Likewise his beloved disciple saith: The blood of the Son of GOD cleanseth us from all sin. 
1. joh. 1.7.  But now we speak of the means of redemption accomplished in the first coming of Christ. For there is another to be performed in his second coming, whereof is spoken Luk. 21. Lift up your heads, for your redemption draweth nigh. And Paul speaketh of the same, Rom. 8.23. and 1. Cor. 1.30. This shall be as the fulfilling and consummation of the former: for now we are saved in hope, but not as yet in deed, as the Apostle writeth, Rom. 8.24.   

CHAP. V The answering or taking away of certain Questions about the manner or means of redemption.  
But there is a question in this place; 
1. question. Why he must needs redeem us by a price, & not take us out of Satan's power by force, who did unjustly hold us captives.  what need was there of the payment of a price by the Son of God, that we might be redeemed, who were the slaves of Satan? for it seemeth more convenient, that he, who is violently and unjustly detained of another, be taken away from him by a superior power, even without any price. And the devil had unjustly invaded us. I answer, this price was not paid to the devil, but to God, who had power over us to condemn us, and had made us subject to the power of the devil by his just judgement. For as touching the devil, he unjustly possessed man: but man in the mean while was justly made subject as a slave to Satan through his own sin, and the righteous judgement of God. Therefore Christ satisfied God, and reconciled us, offering himself unto him by his eternal spirit, 
Heb. 9  and so now the kingdom of Satan is necessarily destroyed, concerning us that be reconciled to God, whom by our sins we had offended. Notwithstanding, Ambrose lib. 9 epist. 77. writeth that the price of our deliverance by the blood of our Lord jesus, was paid unto him, to whom we were sold by our sins, that is, to the devil. But that is a very hard saying. For whereas it was not lawful to offer sacrifice, but unto God alone, how much more ought this peculiar sacrifice to be offered to none, but to God alone, which the eternal high priest offered upon the Altar of the cross, by the sacrifice of his flesh and effusion of his blood, and which only is the propitiation for the sins of the world?  
Further it is a question; 
2. question. Why his death is a price sufficient for redemption.  from whence that dignity of the passion and death of Christ ariseth, that it is a price sufficient for the redemption of mankind? There be many causes concurring to that effect.  
I. 
Cause 1. His willing obedience.  The willing obedience of the Son to the death of the cross, Phil. 2.8. for the passion of Christ had not been satisfactory, unless it had been voluntary. Hereof the Apostle, Rom. 5. saith: As by the disobedience of one, many are made sinners: so by the obedience of one, many are made righteous. And he speaketh (as Theophilact well expoundeth) of the obedience of Christ's death: by which obedience, death being destroyed, we are delivered from the damnation of death. And for this cause, the Evangelists with one consent describing the history of Christ's passion, have diligently noted many circumstances, which declare that he suffered willingly. For he was offered, 
Esay. 53.10.  because he was willing, as Esay saith, chap. 53.  
II. The death and whole humiliation of Christ was not only voluntary, 
His innocency. 1. Pet. 2. 2. Cor. 5.21.  but also he suffered death when he was altogether innocent, as a man who had committed no sin, and in whose mouth there was found no guile. For such an high priest became us, 
Heb. 7.26.  as was godly, innocent, undefiled, separated from sinners, who had no need to offer first for his own sins, and then for the sins of the people. Therefore because the just suffered for the unjust, 
1. Pet. 3.  his blood, as of a lamb undefiled and without spot, is worthily counted precious to work our redemption: as it is in Peter 1. Epist. 1.  
Augustine largely urgeth this cause in his 13. book of the Trinity, chap. 14. He died (saith he) who alone was free from the debt of death. Therefore it was just, that debtor should be let go free, believing in him, who died without any debt. The same man, chap. 15. The blood of Christ, because it was his, who had no sin, at all, was shed for the remission of our sins. And in the chapter following: The devil held our sins, and for them worthily bound us in death: he who had none of his own, discharged them, and was by him unworthily drawn unto death. Also Pope Leo saith very clearly: The band of death drawn together by the sin of one, was loosed by the death of one, who alone owed nothing unto death.  

His personal 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 mere man's death, although innocent and just: but it was his death, who is both true God and man in one and the same person. And this exceeding great dignity of this person, is the cause that this price of his blood & death, although it was temporal, (if the continuance of it be respected) yet it is of infinite force to save them for ever, who come unto God by it. Which the Author to the Hebrews, chap. 9 teacheth, saying: If the blood of bulls and goats and the ashes of a young heifer, sprinkling the unclean, do sanctify to the purity of the flesh: how much more doth the blood of Christ, who offered himself by the eternal spirit without blame to God, purge your consciences from dead works, to serve the living God? And Acts chap. 20. Paul is witness: that God by his own blood redeemed his Church. Not that the deity hath flesh or blood, (for God is a spirit) but that person which suffered death for us, is both God and man: and so this blood is, and is truly called the blood of God, whose excellency therefore and dignity is exceeding great.  
To these this is annexed, that beside his power divine, 
His Lordship over us, and his nearness in blood unto us.  and abundantly sufficient to deliver, our common Redeemer had also the full and perfect right of redemption, both because he is Lord of all, & also because he is near unto us in blood. For by the right of Lordship, it is meet that the servant be redeemed of the master, and the subject of his prince: and by the right of kindred the father doth well redeem the son, one brother another, and one kinsman another. And hither may be referred, that which we read, Leuit. 25.25. to be specially ordained touching the right of nearness of kindred.  
Thirdly also this hath been a question, 
3. question. Why must we be redeemed by his death rather than by some other means.  as touching the means of redemption, whether the deliverance of us could not possibly have been by some other means, then by the death of the Son of God? We answer with Augustine, lib. 13. de trinit. that another way was possible to God, unto whose power all things are subject: but this was the meetest way and most fit with God to heal our misery. Or, as Thomas, part. 3. quaest. 46. decideth this doubt, we do distinguish between possible or impossible simply, and that which is after a sort. To speak simply and absolutely, it was possible to God to deliver man by another means, 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 God's foreknowledge and fore appointment it was impossible, as the Lords words do plainly show, Matth. 26. Father, if this cup cannot pass away, unless I drink of it, thy will be done. Whereupon Hilary saith: Therefore the cup cannot pass, unless he drink it, because we cannot be restored but by his passion, because of the decree of Gods will. Moreover, it is plain that that way is most fit with God and meetest to cure our misery, 
Because this way was most just with God  which God used through the passion of his Son. For it was a just thing, that for the sins of mankind, the judgement of God should be satisfied thorough punishment, and that the same nature which had sinned, should also give a recompense for sin. Further, it was agreeable to the truth and goodness of God: 
Most agreeable to his truth. Gen. 2.17.  to the truth, because a threatening had gone before: What day so ever thou shalt eat of the tree of knowledge of good and evil, thou shalt die the death: and it was promised, and ever by continual testimonies showed, and by divers ceremonies shadowed, that the son of God, borne of a woman, should die for us, and so should confirm the new covenant by his blood. 
To his goodness and mercy.  And to the goodness of God it agreeth, because seeing man of himself could not satisfy for sins, God of his exceeding great mercy gave unto him a satisfier, even his only begotten son. Whereupon it was said of Christ himself, 
john 3. Rom. 5.  joh. 3. So God loved the world, that he gave his son, etc. And Paul: God doth set out his love towards us, that when we were as yet sinners, Christ died for us. And truly this was a token of a far more abounding mercy, that he did not spare his own son for us, then if he had remitted our sins without satisfaction: 
Ephes. 2.  so that we may worthily now say with the same Apostle: God who is rich in mercy, because of his great love, wherewith he hath loved us, even when we were dead thorough our offences, hath quickened us together through Christ, by whose grace we are saved.  

This was most expedient to money to love God again  Besides, that way of deliverance was most expedient for our salvation. For so we know by the greatest experiment of all, how much God loveth us, and we are provoked to love God again.  
Then, an example is given unto us of obedience, love, humility, sufferings, and glory, which when all miseries are overcome, we do expect, as Peter saith, 1. Epist. 2. Christ suffered for us, and left us an example that we 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 us to the duties of love and other virtues. Further, because we are redeemed by the death of the Son of God, 
To keep ourselves from sin. 1. Cor. 6. A notable saying.  and washed from our sins in his blood, a greater necessity lieth upon us, 
To keep our selue: from sin. 1. Cor. 6. A notable saying.  that we should keep ourselves to God undefiled in body and soul, as the Apostle saith: Ye are bought with a price, therefore glorify God in your body and spirit, which are Gods. And thus much of the means of redemption, a mystery altogether wonderful and unspeakable, which the Author of Meditations in Augustine chapter 7. excellently setteth out in these words: O state of wonderful reformation, 
A notable saying.  and disposition of unspeakable mystery: the unjust sinneth, and the just is punished; the guilty transgresseth, and the innocent is beaten; the ungodly offendeth, and the godly is condemned; what the evil deserved, the good doth endure; what the servant hath done the master doth pay; what man doth commit, God doth suffer and abide. This is a heavenly medicine, O good jesus, this is the preservative of thy love.   

CHAP. VI The use of the former doctrine for the confutation of certain errors.  
BY the doctrine already expounded, 
Heretics denying Christ to be true man, are confuted by the former doctrine. Leo epist. 85, & 97.  those men are confuted which have denied the truth of man's substance in Christ, as Eutyches, Apollianaris, Manichaeus, Martion, and other old Heretics, and at this day certain Anabaptists, who have wallowed in the ungodly errors of old Heretics. Pope Leo urging these men saith: Let them speak, with what sacrifice they are reconciled, let them speak, with what blood they are redeemed: who is he that hath given himself an oblation to God, 
So are the popish merits of Saints, & these pa●ker of pardons the upon brought in, whereby Christ's merits are profaned.  and a sacrifice of a sweet savour? Furthermore by this same doctrine the Papists are refelled, who join the sufferings of the Saints to the passions of Christ, and thereof have confusedly made their feigned treasure of pardons. Neither are they ashamed to boast of the superfluity of merits, and human satisfactions, that the Saints have suffered more than they ought for their sins: and heaping one error upon another, have feigned that this their superabundance pertaineth not only to the quick, but also to the dead in purgatory. This is a mere mockery of Satan, and a profanation of the blood of Christ, as Pope Leo notably showeth in the forenamed Epistles against the Papists of these times: whose words are these: 
A notable saying of Pope Leo against the meritorious sufferings of Saints.  Albeit (saith he) the death of many Saints hath been precious in the sight of God, yet the slaying of no guiltless person hath been the propitiation of the world. The righteous have received, they have not given crowns: and from the fortitude of the faithful examples of patience have sprung and not gifts of righteousness. For there were peculiar deaths in every one: neither hath any man by his end paid the debt of another, seeing among the sons of men there hath been one alone our Lord jesus Christ, in whom all are crucified, all are dead, all are buried, and all are also raised up again. And before Leo, Pope Gaius of the country of Dalmatia being in that Sea about the year of our Lord 284. wrote the same thing elegantly unto Bishop Felix, the doctrine of which ancient Bishops I would to God the Roman Church had kept inviolably.  

A saying of Augustine to the same end.  Upon the same point Augustine writeth in his 84. treatise upon john: Albeit we brethren die one for another, yet the blood of no martyr is shed for the remission of sins, which Christ did for us, and bestowed it not upon us, that we should imitate it, but that we should be thankful for it. The trifling Pardoners, or more truly sacrilegious deceivers, object the words of the Apostle to the Colossians: 
Colos. 1.24. Scripture abused by popish pardoners.  I rejoice in those things which I suffer for you, and I fulfil the rest of the afflictions of Christ in my flesh for his body, which is the Church. But the true sense of that place they might have learned even of Aquinas, who part. 3. of his Summae quaest. 48. artic. penult. disputing, that only Christ is our redemption, objecteth this place, and thus expoundeth it: The sufferings of the Saints profit the Church, not by way of redemption, but by way of example and exhortation: according to that, 2. Cor. 1. Whether we be afflicted, it is for your exhortation and salvation. Which is very well, saving that for exhortation a man may better translate the Greek word, Consolation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in that the afflictions of the Saints are called the rest of the afflictions of Christ, he doth not mean, that the passion of Christ was unperfect, (far off be such blasphemy) but therefore that is spoken, because Christ suffereth daily as yet in his members, but to a far diverse end and after another manner. But those men are not ashamed (such is their wickedness) to brag of the superabundance, as I said, of human merits and satisfactions, 
Our sufferings are not meritorious. Rom. 8.18.  which redoundeth to the quick and dead. What? doth not the Scripture plainly testify, that the things which we suffer in this present life, are not equal to the glory that shall be showed in the sons of God? What, that none can redeem his brother, nor give the price of his ransom to God. For the redemption of the soul is precious, 
Psalm. 49.8.9.  as the Psalmist singeth. Upon which place Basil in his gloss noteth, 
Basils' sayings thereof worthy remembrance.  that the whole world is not the price of a soul. And tom. 1. upon the same Psalm, saith: Man hath no ability at all to offer a reconciliation to God for a sinner, because he himself is guilty of sin. For all have sinned and are deprived of the glory of God; and are justified freely by the redemption which is in Christ jesus. Therefore no man can give his own appeasement, and the price of his soul to God; neither aught to seek his brother to redeem him, but one, who surpasseth our nature, that is, not man only, but the man God, jesus Christ, who alone is able to give himself to be a reconciliation to God for us all. These things he.  
Therefore all men must hope in him alone, 
We must then rest upon Christ alone for redemption, propitiation, and salvation.  who only is the Mediator of God and man, the redemption, propitiation, and salvation of all men. Let our heart say unto him: I will love thee O Lord my strength, my rock, my tower, my deliverer, my shield, and the horn of my salvation. I will trust in thee, and I shall never be ashamed. Having an high priest (saith the Apostle to the Hebrews) which is merciful, 
Chap. 2. & 4.  and faithful in things concerning God, to make reconciliation for the sins of the people, even jesus the son of God, let us go with confidence to the throne of grace, that we may obtain mercy. Let us go in a true heart and certain persuasion of faith, 
Chap. 10.19.20.22.  having liberty to enter into the Sanctuary, by the blood of jesus by the new and living way which he hath prepared for us, through the vail, that is, his flesh. There is no cause, there is no cause I say, why we should doubt to go by him unto God. If we have committed grievous things, we have found a worthy Physician, we receive the sovereign medicine of his grace. And not that only, but also we trust, that he which hath not spared his own son, 
Rom. 8.32.  but given him for us all, will also with him bestow upon us all things.   

CHAP. VII. Of the time of the Redemption purchased.  
IT followeth, that we consider diligently of the time also of this redemption purchased for us by Christ. And it is manifest by the history of the Gospel, that our Lord and Redeemer, our King and high Priest jesus Christ came into the world, 
Christ was borne in the 42. year of Augustus, Anno mundi 3963.  made of the seed of David after the flesh, in the 42. year of the reign of Octavius Augustus, which was the year of the world 3963. after Funccius supputation. Yet I am not ignorant, that others disagree from that account, certain of the old Latins and Greeks' ascending up to the 5000. year, but by a plain error in account, which riseth from the difference between the Hebrew copies and the Greek Septuaginte. But to proceed in my purpose, the Lord from the time of his coming and appearing in the flesh, sustained all his whole life both in body and soul, the wrath of God against the sin of all mankind: but specially in his end, 
1. Pet. 2.24.  when he bore our sins in his body upon the tree, 
Coloss. 2.14.  and took out of the way the hand-writing of death that was against us, nailing it on the cross. And it is recorded, that this was done in the 34. year of the incarnation of Christ, 
He suffered death in the 18. year of Tiberius, being 34. years old: or as Epiphanius saith, 32. years, and 74. days, on the 12. day of the Calends of April, that is, 21. of March.  and in the 18. of the reign of Tiberius Caesar. Yet Epiphanius contra Alogos haeres. 51. will have all the years of Christ's presence in the flesh from his birth to his passion, (which he writeth was done the day before the 13. of the Calends of April) to be only 32. and 74. days, differing one year from the former opinion. And the same man diligently refuteth the naughty supputation of others, who misunderstanding that prophesy of Esai, chap. 61: that I may preach the acceptable year of the Lord, thought, that the Lord, after he had finished only one years ministery after his baptism by john, suffered death in the full thirtieth year of his age. In which opinion was Severus Sulpitius, who noteth that our Lord was crucified when the two twins Fusius and Rebellius were Consuls. And their Consulship fell in the 31. year of Christ, as Epiphanius witnesteth.  
But now to omit the curious searching out of these things, lest any should marvel, that Christ after so many thousand years, should be made manifest at the length under Tiberius, as it were in the evening of the world, 
Heb. 9  and (as the Scripture speaketh) in the end of the world to abolish sin by the offering of himself: we must think, that it happened not so by chance or fortune, but by the eternal counsel and providence of God, 
Wised. 81. & 11.17.  which (as the Wiseman saith) reacheth mightily from one end to another, and disposeth all things pleasantly, and ordereth all things in number, weight and measure. Hereupon saith Peter, 
1. Epist. 2. Christ's coming into the world after so many thousand years, was appointed so from all eternity in God's counsel, as the Scripture teacheth us.  that the Lamb (by whose precious blood we are redeemed) was made manifest in the last times for our sakes, being foreordained before the foundations of the world were laid. And by the witness of Paul, Gal. 4. God sent his son made of a woman, after the fullness of time was come. And he meaneth the time of the incarnation of the Son, and of our redemption by him, which was before appointed of his heavenly father, which thing the similitude used in that place doth declare. For he had said that the heir being an infant is under tutors unto the time appointed of the father. So, Ephes. 1. he mentioneth the fullness of times, for the restoring of all things by Christ.  
And that we may more certainly understand, that this time of the restoring of all things was by God from all eternity appointed, the same was by divine inspiration plainly foretold by the mouth of the holy Prophets, 
1. Epist. 1.  who (as Peter teacheth) foretold of the grace that should come to us, searching when, and at what instant, that foreshowing spirit of Christ that was in them, should declare the passions that should happen to Christ, and the glory that should follow. Unto whom it was revealed, that not to themselves but unto us they should minister those things. We have examples in the prophesy of jacob, Gen. 49. and of the 70. weeks in Daniel, chap. 9 And every where the Prophets, when they foretell of the kingdom of Christ, have made mention of the last days.  

A question. Why came he in the old age of the world, and not in the beginning after the fall? Acts 1.7.  But some man may ask, why in the old age, and almost end of the world hath God sent his son to be a Redeemer, and not rather straightways after the fall of mankind? Although it be not our part, curiously to inquire into the counsel of GOD, and it is sufficient to answer curious wits, as Christ answered his disciples, It is not for you to know the time or seasons, which the father hath put in his own power: yet there are reasons of some account alleged by learned men, 
Thom. part. 3. quaest. 1. art. 5.  of the redemption or sending of the Son of God so long deferred.  
First it was expedient, that the greatness of man's disease and corruption should more and more be felt, 
Four causes why Christ's birth was so long deferred.  and made manifest, not by the examples of one age only, but of many. Therefore God left man first in the state of nature, that he might know the strength or infirmity rather of his nature: after, when it decayed, he received the Law, which being given, the disease increased, through the fault not of the Law, but of nature: that so his weakness being known, he might cry unto the Physician, and seek for the help of grace.  
Secondly, the Law and the Prophets, the figures and legal shadows, and promises of Christ to come, aught to have their course also: and the greater the judge or Lord is, that was to come, the longer rew of criers or heralds ought to go before, as the gloss saith upon that to the Galathians, chap. 4. When the fullness of time came.  
Thirdly, it is agreeable to order, that that which is unperfect and natural, should be first, and then that which is spiritual, 1. Cor. 15. Therefore the states of nature and of the law, as being more unperfect, have well gone before the state of grace, and that by a just distance of time.  
Fourthly, that way the godly were exercised in faith, and in the expectation of the redemption to come, which when they had beheld a far off through faith, they died, not obtaining the promises, as far forth as the exhibiting of the Messiah did not fall out in their times. Hereupon the author to the Hebrews setteth out their faith and long sufferance with notable praises, and propoundeth them unto us for imitation. Heb. 11. and 7. vers. 12.  
Augustine disputing against Porphyry of the time of Christian religion, in his book de sex paganorum quaestionibus, writeth: that Christ did then come, when he knew that men would believe. But the enemies of grace wresting this speech, 
Tom. 7. fol. 1228. 1243. 1269.  caused Augustine to correct it, partly by interpretation, partly by calling it in again.   

CHAP. VIII. The question of the redemption of the old fathers is handled, and a double opinion about the same is confuted.  
But hereupon another question ariseth concerning the fathers, who died before the birth of Christ, whether redemption appertained also to them? 
The error of the Marcionits and Manichees  The Marcionites and their like, to wit, the Manichees of old time denied it, who held, that no man was saved before the 15. year of Tiberius, as Epiphanius reporteth. 
Epiph. de haeres. Manich.  Whom that most filthy servetus followed, and many other of the sect of the Anabaptists, who foolishly say, 
Tertul. lib 4. contra. Marci. ultra medium.  that the Israelites no otherwise than as a heard of swine, were satted of the Lord in the land of Canaan, without any hope of heavenly immortality. But this monstrous error is easily refuted by many places of the Scripture, from which we will only choose a few. Certainly the author to the Hebrews toeth together a long rew of the old fathers, 
Heb. 11.  who pleased God before Christ was exhibited to the world, and were made heirs of that righteousness which is of faith. 
Gen. 17.  What meaneth that form of the covenant: I will be thy God, and the God of thy seed? 
Exod. 3. Matth. 22.  and that which was said: I am the God of Abraham, God of Isaac, and the God of jacob? do they not show that they were partakers of grace, whereof Christ is the only foundation? Whereto also tendeth that notable saying of the Lord, joh. 8. Abraham desired to see my day, and he saw it, and rejoiced. Neither is any kingdom promised unto us in the Gospel, then that wherein we should sit with Abraham, 
Matth. 8.  Isaac and jacob, and all the elect of God that come from East and West. But those fathers died before the coming of Christ in the flesh. What then? They had in the mean while the promise of Christ to come, the ground of their hope and confidence. Neither doth the force of the death of Christ extend itself unto our times only, but to the fathers also, even from the beginning of the world. For jesus Christ yesterday, 
Heb. 13.  to day, and for ever is the same, as the Apostle saith, Heb. 13.8. He meaneth that Christ was not only in times past; as touching his divinity, as it is said of him elsewhere: Before Abraham was, I am: but such as he is now, such was he of old, and now is, and shall remain for ever, mercifully to save and defend his own. In which sense also the place, Apoc. 13.8. is truly read, of the lamb slain before the foundations of the world were laid, to wit, as touching the counsel of God and the perpetual virtue of this sacrifice: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as also among the old writers Ambrose taketh that saying upon the 5. to the Romans. Yet I deny not but the Greek text in that place may thus also be construed: Whose names are not written from before the foundations of the world, etc. because of the very like place, Apoc. 17.8. We conclude therefore with Augustine, 
August. de na●. & gra. cap. 44.  that the same faith healed the righteous of old time, which healeth us, even the faith of jesus Christ the Mediator of God and men, the faith of his blood, the faith of his cross. And in another place he saith: 
Lib. 1. de pecca. merit. & remiss. cap. 11.  The only grace of the Saviour destroyeth the kingdom of death in every one, which grace wrought also in the old Saints, whosoever, before Christ's coming in the flesh, leaned upon his helping grace, and not upon the letter of the law, which commandeth only, and helpeth nothing.  
Yet here is not to be omitted, 
Of the father's Limbus.  that many do so extend the benefit of redemption unto the old righteous men, that they notwithstanding deny that any one entered into the kingdom of heaven before the death of Christ, whereby they understand, that the gate of heaven was at the length opened. And if a man ask; whither then were the souls of the godly in old time received? they answer: into Hell, that is forsooth Limbus patrum. Hereupon the book de Ecclesiasticis dogmat. which is fathered upon Augustine, chap. 78. and 79. defineth thus: Before the passion of the Lord all the souls of the Saints were kept in hell under the debt of Adam's transgression, until through the undeserved death of the Lord they were delivered from that servile condition: but after his ascension into heaven, all the souls of the Saints departing out of the body, go unto Christ, as the souls of sinners unto hell. And Hierome upon Ecclesiast. chap. 3. writeth: that before the coming of Christ all went to hell to be held in darkness: and heavenly things were shut up, until Christ with the thief unlocked the doors of Paradise. Basill also mentioneth this opinion upon the 48. Psalm, and many other of the old writers. And this is almost the common opinion of the Schoolmen, who add this declaration, that the holy fathers suffered in hell no punishment of sense, but only punishment of loss, to wit, exclusion from the life of glory. And the cause of this detaining of the fathers in hell, they make to be the guiltiness of all man's nature through original sin, which none of the Saints faith or righteousness was able to remove, but it should be removed at length by the price of the blood of Christ. Thomas part. 3. quaest. 42. artic. 5.  
But this devise of Limbus patrum, though it hath many founders, yet it is nothing but a feigned thing. For there is but one way to lose us from the guiltiness of every sin, as well actual as original: 
1. joh. 1.  because the blood of Christ doth wash us from all sin, saith S. john. Not then from original only: as Paul also generally speaketh to Titus: 
Tit. 2.  He gave himself to redeem us from all sin or iniquity. Neither doth Thomas deny it in the place before cited, 
part. 3. q. 49. art. 5. Cath. archiepis. lib. Romae edit● cum priuil. pap. 1552.  which is to be noted against the horrible blasphemy of Catharinus, and such like Papists, who affirm that the passion of Christ doth purge only original sin, and those actual sins which are committed of a man before Baptism: but all other sins which follow, are not now to be purged by that sacrifice, but by the Mass. Certainly Thomas writeth flatly: that by the passion of Christ we are delivered, not only from the common sin of all man's nature, both as touching the offence, and also the guiltiness of the offence, he paying a price for us: but also from the proper sins of every one of us, who communicate with his passion through faith, charity and the sacrament of faith.  

part. 3. q. 52. art. 5. Reasons against the old fathers being in Limbo, or Hell.  But the holy fathers (as the same Thomas confesseth) in old time while they lived, were freed from the guiltiness of the punishment of actual sins through faith in Christ. Therefore by the same faith they were also freed from the guiltiness of the punishment of original sin of necessity: or else if they were detained in hell, being excluded from glory, and suffered the punishment of loss (as they speak) for original sin, it must be alike confessed also that they were punished with the pain of sense for their actual sins.  
Further: Who revealed unto them that original sin in hell is punished only with the pain of loss, and not of sense, that is to say, with the exclusion only from the life of glory without feeling of any sorrow?  
Beside this, we read Luk. 16. that poor Lazarus was carried by Angels into Abraham's bosom, where he had joy, and that the rich man in hell lifting up his eyes saw Lazarus a far off: and also that Abraham said: Between us and you there is a great gulf firmly set. It is absurd, as Augustine noteth, ad Euod. Epist. 99 that only two, Abraham and Lazarus were then in that memorable bosom of rest. If (saith he) there were more than two there, who dare say, that the patriarchs and Prophets were not there? From hence thus I reason: The patriarchs and Prophets and the rest that were righteous in old time, were received into Abraham's bosom: therefore not into hell. The consequence is proved, because hell in the Scripture is no where taken in good part. But that bosom of Abraham is used in good part, as the habitation of a memorable and certain secret rest. Therefore we must not believe that that bosom was some part of hell. This reason is wholly Augustine's unto Euodius. And the same he proveth by the words of our highest teacher saying, that Abraham said: Between us and you there is set a great gulf: whereof sufficiently appeareth (saith Augustine) that the bosom of so great felicity, is not any part or member as it were of hell.  
He addeth also this proof: If the Scripture (saith he) had said, that Christ being dead came into that bosom of Abraham, not naming hell and the sorrows thereof, no man durst have affirmed that therefore he descended into hell.  
Now let the reader consider, 
The Schoolman's feigned devices of four hells.  whether these reasons drawn by Augustine out of the Scripture, deserve more credit than the trifling words of the Schoolmen, who have devised four hells, that is, the hell of the damned, Purgatory, and the two Limboes, one for Infants, the other where the holy fathers were before Christ: which last they make a part of hell contrary to the reasons brought out of Augustine.  
Hereunto may be added, that a man may see the devisers of Limbus patrum to be much troubled in assigning the deliverance of the godly souls out of that prison. For sometime they attribute it to the passion of Christ, whereby he loosed the guiltiness of the punishment of original sin, wherein the fathers (as they think) were detained in hell, and opened the gate of the kingdom of heaven. Sometime they teach that it was needful for the soul of Christ to descend into the hell of the fathers, that it might absolve there all the Saints, who were bound with original sin, where they almost make Christ's descension penal unto him, as Aquinas part. 3. quaest. 52. art. 1. teacheth, that it was meet for Christ to descend into hell, because he came to bear our punishment, and that was (saith he) not only the death of the body, 
Bonau. dist. 22. quaest. 6. lib. 3. Gabr. ead. q. artic. 3. Thom. part. 3. q. 52. & 57  but also descension in hell. Sometime again they decree masterlike, that, albeit those souls were made blessed in Christ's descension, and so heaven was straightway set open unto them, as touching the reward of bliss: yet it was not open as touching the place, till Christ ascending into heaven, took them together with him.  
But why descent they from the old writers, whose opinion they would seem to follow? for Hierome (as we cited) would have heaven only shut up, 
A doubt propounded to the schoolmen to be resolved.  till Christ with the thief unlocked the gates of paradise. Further, if they would seem very skilful in heavenly secrets, let them show us, where then did the souls of the Saints abide all that space of 40. days between the resurrection and ascension of the Lord? For being loosed from the band of original sin, wherewith they were tied in hell, they could not be detained there any longer, but with their injury, and the injury of Christ's blood, through whom liberty to enter into the Sanctuary was obtained, and yet (as they will have it) they were not in heaven. Where then wandered they? The same may be objected of the souls of the godly, as many as slept in the said space of 40. days.   

CHAP. IX. Of the impulsive cause of man's redemption.  
But to speak of other things, this also cometh to be considered, for what cause the Son of God our Lord jesus Christ took upon him the redemption of man? But the question now is not of the final cause, whereof we will speak something in the next chapter, but of the impulsive cause, as they call it, that is to say: what moved him, that he being the workman and Lord, would for his works sake, 
Two causes moved Christ to redeem us: 

1. His love to us.  
2. His obedience to his father.    taking upon him the nature of it, humble himself unto the most base and shameful death of the cross for us and our salvation? The answer is ready and plain, that it was done of our Saviour to show his love towards us, and his willing obedience towards his father.  
Of the love of the Son towards us in the whole work of his humiliation, Paul speaketh both elsewhere, 
Of the first.  and also to the Phil. 2. where he exhorteth to the love of our neighbour, that no man should seek his own, but the things of others, and confirmeth his exhortation by the example of Christ, commanding, that the same affection be in us, which was in Christ jesus, who when he was in the form of God, abased himself for our sake, of his mere love towards us, as the Apostle there exhorteth us to follow him. 
Of the second.  And of his obedience towards his father, Christ himself witnesseth, joh. 5. I seek not my will, but his that sent me, even the fathers. And more clearly, chap. 6. I came down from heaven, to do not my will, but the father's will who sent me, that whatsoever he hath given me, I should lose none, but should raise it up at the last day.  
And that it pleased the father to save us by the offering up of his Son, it cometh wholly from his divine favour, 
Nothing moved the father to send his son to save us, but his mere love and mercy to mankind.  love and goodness towards mankind, as the Lord witnesseth, joh. 3. So God loved the world, that he gave his Son. Whereupon Paul also saith, Rom. 5. God setteth out his love towards us, that when we were sinners, Christ died for us. And Ephes. 2. God who is rich in mercy, of his great love, wherewith he loved us, even when we were dead in sins, quickened us through Christ. And most clearly of all to Titus chap. 3. The goodness and love of God our Saviour towards men appeared, and saved us, not by the righteous works which we had done, but by his mercy. The sayings of the Prophet's consent hereto: 
Esay. 54.7.  In a moment of my wrath I have hid for a while my face from thee: in everlasting mercy I have compassion on thee, saith the Lord thy Redeemer. I, even I am he, 
Esay. 43.12.  who doth blot out thine offences for mine own sake, and I will not remember thy sins. He saith, for mine own sake: that is, not for your sake, but for my holy 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 Sun, and of the redemption of the Church by him from the yoke of sin and death, concludeth the whole matter with this notable sentence in the end: The zeal of the Lord of hosts shall bring this thing to pass: as if he should say; I foretell of great things, but they be true, and the almighty father inflamed with eternal love, and minding to save them, to whom he hath promised the kingdom of heaven, 
A double use of the love of God & Christ towards us.  will bring this thing to pass. 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 eternal deliverance.  

The first use.  Further, the use of this consideration is, that we should humble ourselves unfeignedly before God, and that he that rejoiceth, should rejoice in the Lord, and not in his works or own worthiness. For the opposition of the mercy of God, and of the righteousness of works, is to be observed and urged always in the matter or cause of salvation: as Paul did oppose these things: 
Tit. 3.5.  Not by the works of righteousness which we had done, but by his mercy he saved us. And the same Antithesis is repeated, 2. Tim. 1. vers. 9 and Dan. 9 vers. 18.  

The second.  The second use is, that we also pondering in our mind the deeper sea (as Damascene speaketh) of God's love towards us, 
Damas'. lib. 3. cap. 1. orth. fid.  should love God again, and that not in word nor tongue only, but in deed and truth, as he hath loved us, and given his life for us, 1. joh. 3. And chap. 4. joining both uses together in excellent words, thus he writeth: Hereby the love of God is made manifest unto us, that he sent his own Son into the world, that we might live thorough him. In this is love, not that we loved him, but that he loved us, and sent his Son to be the propitiation for our sins. And straightway addeth: Beloved, if God so loved us, we ought also to love one another. And a little before the end: We love him, because he loved us first. If any man shall say, I love God, & hateth his brother, he is a liar.  
But seeing by the death of Christ we are reconciled unto God, as saith the Apostle, Ephes. 2. 
An objection.  He hath reconciled us to God thorough his cross, slaying enmity by it: 
How God did both love man and hate him.  it seemeth to disagree with that we have said: that through the love of God he was delivered to death for us. For if we were before loved of God, to what end is reconciliation? If any say, reconciliation was needful in respect of us, that we might cease to be at enmity with God, and among ourselves, the jews with the Gentiles, and Gentiles with jews: 
Ephes. 2. Colos. 1.  he neither saith nothing, nor speaketh all, by the witness of Paul. For first of all, it was the part of the reconciler to pacify the wrath of God against us for sins, and to make him favourable and gracious unto us. How then can it stand, that God prevented this reconciliation of his free favour and love, in giving his son unto us? The reason is thus made: 

The same thing is not the cause and the effect.  
But the love of God is the effect of reconciliation.  
Therefore it is not the cause of it.    
Answer. But the mayor is true in respect of one and the same thing. But the love of God is the effect of reconciliation, not simply, as though then at the length he began to love us, but respectively, as far forth as reconciliation by the blood of his son removeth sin, whereby we were made enemies of God and children of his wrath: according to that saying, Sap. 14. The wicked and his wickedness are alike hated of God. And Psal. 5. Thou hast hated all that work iniquity. And Esay crieth: 
Esay 59  Our iniquities have made a separation between our God and us, and our sins are the cause that he hideth away his face from us, and heareth us not. This whole matter Augustine notably expoundeth in his 110. treatise upon john: After a wonderful and divine manner (saith he) God loved us, 
Augustine's answer. God hateth sin in us, but loveth his work.  when he did hate us. For he hated us, as we were such as he had not made us, that is for sins: And because (saith he) our iniquity had not altogether destroyed his work, he knew in every one of us, both to hate what we had done, and also to love what he himself had made: and this may be understood 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 loveth. For he hateth and misliketh the fault, which swerveth from the pattern as it were of his workmanship, yet he loveth that which is his own, even in such as are corrupted.  
Furthermore, seeing he hateth nothing of those things which he hath made, peculiarly (as Augustine there teacheth) he loveth the members of his only son. 
But specially he loveth us as we are members of his son.  For how (saith he) should he not love the members of his son, who loveth his son? for there is no other cause of loving his members, but because he loveth him. Therefore he loveth us because we are his members whom he loveth: and that we might be this thing, for this cause he loved us, before we were. For he began not to love us, since we were reconciled to him by the blood of his son: but before the world was made he loved us, that with his only begotten we might also be his sons, before we were any thing at all. Therefore that we are reconciled to God by the death of his son, let it not so be received, nor so be understood, as though therefore the son hath reconciled us, that now he might begin to love whom he had hated, as one enemy is reconciled to another: but we are reconciled to him that already loveth us, with whom for sins we were at enmity: and yet it is most truly said unto him, Thou hast hated all that work iniquity. 
Mark this.  Hitherto Augustine. The sum of all is, that seeing GOD hath loved us as his work, but especially as the members of his Son before the foundations of the world were laid, he of his mere and free love being moved, gave us his Son, that being redeemed by his grace from sin, (whereby we were put away from the presence and fruition of God) we might be made heirs of eternal life. Bernard, Serm. 20. of the 9 verse of the Psalm, He that dwelleth, etc. very well saith: Christ according to the time died for the wicked: but in respect of predestination he died for his brethren and friends.   

CHAP. X. Of the final cause of redemption.  
THere followeth that question, whereunto are we redeemed? wherein the question now is concerning the end of our redemption. And the end is twofold: to wit, 
Two ends of redemption.  the glory of God, and our salvation. The former end the Apostle extolleth, Ephes. 1. where he saith: 
The first end is God's glory.  that God hath chosen us in Christ, before the foundations of the world were laid, & hath foreordained to adopt us for his sons through the same jesus Christ in himself, according to the good pleasure of his own will, to the praise of his glorious grace, whereby he hath made us acceptable in that his beloved, in whom we have redemption through his blood, even the forgiveness of sins. In which words he not only teacheth, that the end of the eternal and free election of God, is the praise of his glorious and rich grace: but also showeth, that the redemption of us by Christ is subordinate unto the same end. 
Prou. 16.  For God hath made all things for himself, even the wicked against the evil day: that both the benefit of their healing who are delivered, and also the judgement of damnation in the deserved punishment of such as perish, should further his glory.  
Wherefore we are here warned, 
Coloss. 1.  that with Paul we give thanks without ceasing unto the father, who hath made us meet to be partakers of the portion of the Saints in light, and hath delivered us from the power of darkness, and hath translated us into the kingdom of his beloved son, in whom we have redemption through his blood, etc. 
1. Pet. 2.  As Peter also admonisheth us of our duty in this point, that we should preach the virtues of him, who hath called us out of darkness into his marvelous light. It is well known what Moses, and the children of Israel did, when the sea yielded a ready passage for all his people to go through: how being protected by God's hand, and beholding that wonderful redemption, 
Exod. 15. Sap. 19  they leapt like lambs, and sung his praise: Thou O Lord art our deliverer, thou art our strength. But what speak I of the old people and of the old song? we have a new song, the song of the Lamb, let us, standing upon the glassy sea of this world, and having the harps of God, sing it uncessantly with the universal Church; 
Apoc. 5. & 15.  to him that sitteth upon the throne, and to the Lamb: because he was slain, and hath redeemed us unto God by his blood, out of every tribe and language, people and nation, and hath made us unto our God kings and priests, and we shall reign upon the earth.  

The song of the universal Church in the honour of Christ.  To thee O Son of God, the lover of mortal men, O good Lord, O pacifier, O rich Saviour, and a king in deed, the creator and maker of all things, the word and wisdom of the father, the light and brightness of the father, the power, arm, and right hand of the father, to thee be blessing, and honour and glory, and strength for ever and ever. Thou hast redeemed us, being captives; and serving sin, thou hast delivered us by thine own death. Thou hast given us the adoption of sons. Thou becamest poor, that by thy poverty thou mightest enrich us. Thou hast freely given us the kingdom of heaven. Thou hast fashioned us a new, in darkness hast enlightened us, and being dead men thou hast quickened us: thou unloosedst the sorrows of death, and brakest the gates of brass, and doors of iron, and hast broken in pieces the yoke of sinners.  

Eccle. 15.  And because praise is uncomely in the mouth of fools, and this wonderful and altogether divine redemption is to be published of us, not so much in words as in deeds themselves, go to, let us so be affected, let us so frame our life, manners, actions, counsels, and all our affairs, that we be not found foully unthankful to our common Redeemer, (to whose glory we ought wholly to be consecrated) and nothing better, yea every way worse than those obstinate jews, through whom the name of God was evil spoken of among the Gentiles, as it is written. But let that sharp reproof of Moses never go out of our minds in the song in Deuteronomie: 
Chap. 32.6.  Will ye give this recompense unto the Lord, O ye foolish and unwise people? Is not he thy father who oweth and possesseth thee? hath not he made and prepared thee?  
The second end of redemption is our salvation, 
The 2. end is our salvation, which containeth many benefits.  which comprehendeth many and sundry benefits, albeit knit together in one and the same band, as these especially: justification, which consisteth in the free remission of sins: Sanctification, and newness of life: Consolation, yea rejoicing in adversity under the hope of the glory of God: and lastly, Entrance into the eternal kingdom of our God and Saviour jesus Christ, and everlasting joys in life eternal.  
These so many and so great benefits of God, are purchased for us by the abundant grace of the death of Christ, as the sayings of the Scriptures do show: Rom. 3. We are justified freely by the redemption made in Christ jesus, whom God set forth to be a reconciliation thorough faith in his blood by the remission of sins. And chap. 5. When we were as yet sinners, Christ died for us. Therefore being justified by his blood, we shall be saved now much more from wrath by him. For if when we were enemies, we were reconciled to God by the death of his son, much more being reconciled, we shall be saved by his life. And a little after: Neither that alone, but also we rejoice in God through our Lord jesus Christ, by whom we have now obtained reconciliation. Again, If death reigned by one offence, much more those, who do receive that abundant grace & gift of righteousness, shall reign in life. To Titus chap. 2. He gave himself for us to redeem us from all sin, and to purge us a peculiar people for himself, zealous of good works. Peter also joineth these things together, 1. Epist. chap. 2. when he saith: that our Lord bore our sins in his body upon the tree, that we being dead to sins, might live to righteousness.  
Of these things there ought to be a daily consideration, 
The true use of the former ends, if they be well weighed. Ephes. 1.  that we may understand the greatness of the gift of Christ, and give him thanks without ceasing, weighing with ourselves, what is the breadth and length and depth (as Paul speaketh) of the grace of God, and what is the hope of his calling, and the riches of his glory in his Saints. Further, the daily meditation hereof is profitable and necessary, partly to nourish in us faith and hope, and partly to stir up and strengthen in us more and more newness of life. Having (saith the Apostle, Heb. 10.) liberty to enter into the holy place by the blood of jesus, and having an high priest, who is ruler over the house of God, let us come with a true heart, and a sure persuasion of faith, and let us hold the confession of hope without wavering. And as touching the framing of our life, we are commanded to walk worthy of the Lord, 
Colos. 1.  who, when we were the servants of sin to death, hath delivered us from sin, and made us servants of righteousness. Hereupon are those exhortations of Paul: 
Rom. 6.  Let not sin reign in your mortal body: and give not your members weapons of unrighteousness unto sin, but give yourselves unto God, as such as are alive from the dead, and your members weapons of righteousness unto God. Again, As you have given your members servants to uncleanness, and iniquity for iniquity: so now give your members servants of righteousness unto holiness. Certainly seeing we are the freemen of Christ, we ought to live unto him, who hath redeemed us, 
Tit. 2.  and would have us his peculiar people and followers of good works: neither ought we as forgetful of our Redeemer, retire unto the camps of Satan and the world, our enemies, and submit again our bodies and souls unto the yoke of our old bondage, from whence we were redeemed with the blood of the Son of God. O mad men, O vile traitors, and the wickedest of all mortal men, who so greatly reproach a Christian name, nay Christ the Redeemer, and do little less than tread the blood of the covenant under their feet.   

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

For whom Christ died.  THese things being declared, let us come to the question, reserved to the last place: Who they be, whom Christ the Mediator of God and men, redeemed by his death: or, for whom he died? And this matter shall be more largely handled, than the former questions, (as far as the Lord shall assist us) for their sakes that are desirous to learn, and for the defence of the truth of the Gospel: seeing not long ago by occasion of the Conference at Mompelgart, the matter hath grown into a grievous contention, 
Huberus.  and a certain man inflamed with anger, and seeming to be mad, hath too too bitterly and reproachfully in his writings, which he hath dispersed abroad both in Latin and Dutch, blown the same with the fan of contention: as though there had not been before discords and strifes more then enough in this our corrupt age in the Church of Christ, with often and most grievous offences of the weak. He overwhelmeth such as dissent from him with all kind of reproaches, and railing words, as come into his mouth: 
The shameful reproaches and slanders of Huber against us, & the truth.  That they come near to Mahometisme and Paganism: That they maintain Satanical blasphemy, are frantic, desire to extinguish the name of Christ, and that they are hereunto inclined to drive away Christ, first out of the hearts, than out of the Scripture, and lastly out of the Church itself. And he termeth them seducers, Pharisees, Scribes, a subtle, poisoned, and false sort of men: and grievously abuseth innocent persons with other hard words, as often as pleaseth him, according to that his passing christian zeal towards the Church of God: supposing by his brazen forehead (as I think) to get himself credit with the reader, to think it written truly, what he should write impudently: forgetting altogether the admonition of the Apostle: 
2. Tim. 2.24. The duty of a Divine.  That the servant of the Lord must not be contentious, but gentle towards all, apt to teach, forbearing evil men, with meekness instructing those that are contrary minded. This is the duty of a Divine. As for reproaches, railing speeches, mocks, biting taunts, ill reports, backbiting, and all other doggish eloquence, let scoffers and jesters take them to themselves. 
In 2. cap. 2. ep, ad Timot. A notable speech of Ambrose against contention.  Conference, (saith Ambrose) and not contention ought to be among the servants of God. For strife must needs wring out something, nay many things, which are spoken against conscience, so so that inwardly he looseth in his mind, when outwardly he goeth away with the victory. For no man suffereth himself to be overcome, although he know the things to be true which he heareth. Therefore let us speak of the thing itself. For to railing words and reproaches he will answer who hath said: Vengeance is mine, 
Deut. 32. Rom. 12.  I will repay: unto whom for Christ's sake, who hath pardoned us our sins, we hearty pray, that he would forgive our adversaries those grievous wrongs they do unto us, that he would take away discord, and plant love and peace in the truth among the Churches, that with one mouth we may glorify God the father of our Lord jesus Christ, and receive one another, as Christ hath received us to the glory of God. Rom. 15.  
Therefore comparing matter with matter, and cause with cause, 
The state of the controversy. Huberus Thes. 1.  let us begin at the state of the controversy. The question is: Whether Christ suffered for the redemption of all, or not? Here straightway those men cry out, that the Caluinists (so they call us for the hatred of the truth) raging against the passion of the Lord jesus Christ, do openly deny that he died for the sins of the whole world. 
Compend. Thes. 1. and his Dutch book in the preface.  Again, that the Caluinists both dissemblingly and plainly deny, that Christ suffered and died for all men.  
But in the very entrance (as it is said) they run on ground, fastening upon us a false opinion, against which afterwards they perpetually fight. For we willingly acknowledge these manner of speeches: 
1. john 2. 1. Tim. 2.  That Christ is made the propitiation for the sins of the whole world, and hath given himself the price of redemption for all men. For who can deny that, which the Scripture would have to be expressed in so many words? But the question is of the meaning of the words. For as he shall not escape the note of impudency, who shall deny what the Scripture expresseth: so we are to take heed, lest, not understanding what is written, we should think there is some repugnance in the Scripture. For the same Canonical Scripture, which saith, that Christ died for all, and so maketh redemption after a sort common to all, doth restrain in other places the propriety of redemption unto the Church. The words of Paul are, Ephes. 5. Christ loved his Church, and gave himself for it to sanctify it, and present it glorious unto himself. And in the same place, Christ is the head of the Church and the Saviour of the body. And 1. Tim. 4. He is called the Saviour of all men, but specially of the faithful. Also Heb. 9 For this cause he is the Mediator of the new covenant, that through death which came for the redemption of transgressions, the called might receive the promise of eternal inheritance. Of which called also that is rightly taken, which is read in the end of the same chapter: Christ was once offered, to take away the sins of many. What? doth not Christ in his solemn intercession pray for his own expressly, and not for the world? I pray not for the world, 
joh. 17.  (saith he) but for them whom thou hast given me. Now the intercession and sacrifice of Christ for us, be inseparable parts of his priesthood. Other testimonies of this sort I conceal, which shall be produced in their place.  
Therefore seeing the holy Scripture here, as elsewhere, requireth not contentious disputers, but understanding readers, the ancient fathers for the explication of these, 
Of the distinction of sufficiency and efficiency. Aquinas.  have used the distinction of Sufficiency and Efficiency. Thomas Aquinas the best schoolman, who flourished 300. years ago, upon the 5. chapter of the Apocalyps writeth of this matter thus: Of the passion of the Lord (saith he) we speak after two sorts: either according to sufficiency, and so his passion redeemed all. For it is sufficient to redeem and save all, 
Of the meaning of the sufficiency of Christ's death.  although there had been many worlds, as Anselme saith lib. 2. cur Deus homo, cap. 14. Or according to efficiency, and so all are not redeemed by his passion, because all cleave not unto the redeemer, and therefore all have not the efficacy of redemption. The same man, part. 3. summae quaest. 1. artic. 3. when he had said that Christ came to blot out all sins, expounding himself, he addeth these words: Not that the sins of all men are blotted out, which is through the fault of men, who cleave not to Christ: but because he exhibited that which was sufficient to have abolished all sins. Whereunto also may be referred the things which he writeth, quaest. 49. art. 1.3.5. Christ hath delivered us (saith he) as his members from sins, and his passion hath his effect in them, who are incorporated into him, as the members into the body, and so are partakers of his passion. But such as are not joined unto the passion of Christ, can not receive the effect thereof.  
But let us hear others also more ancient than Thomas. Innocentius 3. 
Innocentius 3.  Pope of Rome Anno Dom. 1200. repeating the same distinction, lib. 2. de officio Missae. cap. 41. saith: The blood of Christ was shed for those only that are predestinated, as touching efficiency: but for all men as touching sufficiency. For the shedding of that righteous blood was so rich in price, that if the universality of captives would believe in their redeemer, the tyrannical bands of sin and Satan could withhold none, because as the Apostle saith, where sin abounded, there grace did superabound. This later whole sentence is Pope Leos, Epist. 83. and 97. which seeing Innocentius allegeth, 
Leo.  he showeth apparently, that Leo was of the same mind. Unto these, that is not much unlike, which Basil writeth in Psal. 48. 
Basill.  Man cannot give a propitiation for himself to God: yet one worthy price was found out for all men, even the blood of our Lord jesus Christ, which he shed for us all. And that he speaketh of the sufficiency and dignity of the price, it appeareth by the words themselves, and by that which he faith elsewhere very often respecting the effect, that the blood of Christ was shed not for all men without exception, but for many, 
Chrysost. Theoph.  that is, for the believers. Chrysostome also and Theophilact who abridged him, acknowledge the same distinction, as we shall see.  

Augustine.  Moreover, Augustine the chiefest of the ancient sound writers, doth not only acknowledge that distiction, but also doth expound it largely, Tom. 7. answering unto Articles that were falsely fathered upon him, whereof the first was, that he was reported to maintain, that our Lord jesus Christ suffered not for the redemption of all men. But he distinguisheth after this manner: As touching the greatness and might of the price, (saith he) and as touching the only cause of mankind, the blood of Christ is the redemption of the whole world, and so all are well said to be redeemed. Yet because all are not pulled out of captivity, and many are not redeemed, the propriety of redemption without doubt belongeth to them, out of whom the prince of this world is cast forth, and now are not the members of the devil, but of Christ, whose death was not bestowed for mankind, that even they should appertain unto the redemption of it, who should not be regenerated: but so, that what was done by one example for all, should be magnified in every one by one sacrament given unto them. This is as much as if he had said: As touching the sufficiency of the price, the redemption belongeth to all: but as touching the effect, it belongeth not to all, but to the members only of Christ. And anon he setteth out the matter by a similitude, saying: 
Augustine's similitude.  The cup of immortality, which is made of our infirmity and the divine power, hath power in itself to profit all: but if it be not drunk, it doth no good.  
The new writers also allow this distinction as usual, very ancient, and profitable, & in this point diligently to be retained. Stapulensis upon the 5. to the Romans, 
Stapulensis similitude.  declaring the matter by a similitude, saith: As light is able to drive away infinite darkness, albeit the eyes of all are not enlightened: so Christ hath in himself the redemption of all, 
The new writers allow the distinction of sufficiency, and efficiency.  not sufficient for us only, but to redeem innumerable worlds also, albeit all, through their own perverseness, are not made partakers thereof. Neither otherwise doth Caluin, Beza, Grineus, and other Divines of our confession, who are hatefully spoken of by our adversaries, as though simply & without all distinction they should avouch, that Christ died not for all. Which to be falsely laid to their charge, he shall confess, whosoever shall weigh the places of the authors, of whom now we have spoken: Caluin. in 1. joh. 2. Beza in 2. Cor. 5.15. and often in the second part of his answer to the Acts of the Conference at Mompelgart, fol. 217. & 221. Gryneus in Thesauro the fium, class. 1 thes. 13. Tossan. thes. 31. in disput. de loco Pauli 1. Cor. 15.22. Zanch. lib. 2. Miscel pa. 312. & Pet. Mart. loco de praedest. ad Rom. 9 In these places the forenamed writers, as many other writers of our side in their books do retain with one accord the common distinction of Sufficiency, and Efficiency, not to be refused doubtless in this disputation. Only let the terms, sufficiently, and efficiently, be rightly and truly understood. Sufficiently, 
Sufficiently.  that is, by Augustine's interpretation, as touching the greatness of the price, or as Thomas showeth, as far forth as he exhibited that, which was sufficient to take away all sins. 
Effectually.  Efficiently, or as others speak, effectually, let it be understood in respect of the effect, which is found in the only members of Christ, all the rest being without redemption, who live without faith and regeneration, as Augustine also hath learnedly left in writing.  

The opinion of our adversaries.  But this is the opinion of our adversaries, that Christ without any difference died for the sins of all men, and that all the sins of all men are satisfied and cleansed by sacrifice, not only sufficiently, but also effectually. Which thus they do declare, that our heavenly father hath instituted and ordained in very deed a reconciliation with all and every man, without any respect of faith or unbelief. But in them it abideth effectual, who by faith receive that reconciliation with God ratified by Christ his sacrifice: and in those, who refuse it by unbelief, 
The adversaries simile.  it is abolished and taken away, no otherwise then if a common bath were erected for many sick persons, wherein all in very deed are restored to health, and some of them by intemperance do lose again their former health, which continueth in others which live soberly. Which similitude truly much differeth in sense, from those which Augustine and Stapulensis used before.  
Furthermore, they profess and write plainly that Christ suffered, was crucified, dead, and hath satisfied no less for the sins of all which already are damned, and hereafter to be damned, then for the sins of Peter, Paul, and of all the Saints: that is to say, that Christ not only gave that which was sufficient to have taken away the sins of all men: but also that in very deed the sins no less of the damned, 
Mark this strange doctrine.  and such as shall be damned, then of those that are saved, and shall be saved, are washed away in his blood. And they avouch, that it cometh to pass, that nevertheless the former sort are condemned, not for their sins, for they are indeed cleansed by Christ, but for unbelief alone, whereby they destroy again, and make uneffectual that reconciliation, which was made and done for them.  
This was the opinion of jacob Andreas in the Conference at Mompelgart, which Huberus thes. 19 setteth down in this manner: to wit, That Christ suffered and died not for some men only, but for all the posterity of Adam, none, (and to speak it most plainly) none at all excepted out of the whole universality of mankind, whether he receive to himself salvation by faith, and continue in salvation obtained, or else through unbelief refuse salvation wrought for him, and therefore perish again for ever. We see that he boldly avoucheth that indifferently all and every one, believers and unbelievers have obtained in very deed salvation in Christ, but that some in believing continue in salvation received, others are deprived again of the same by not believing. The same man in compendio thes. 10. saith: We boldly affirm, that Christ by his death hath mercy upon all men in very deed and in truth, and gave himself a sacrifice for sins, no less for every infidel then for every faithful man, to wit, that he may deliver from death, the devil, and hell, all men whosoever they be: he meaneth in very deed and in truth, (as we use to speak) and not sufficiently only. And that nothing may be obscure, he maintaineth that the work of salvation by Christ belongeth to all sinners, and that such as by Adam have sinned, 
thes. 49.  have righteousness by Christ imputed unto them: and that all judgement, 
thes. 60.  and wrath of God is taken away and abolished from all men in very deed and properly: 
thes. 65.  and that all are truly and undoubtedly together delivered by the death of Christ from all sin and condemnation, and whole mankind received in deed into the favour and bosom of the father: 
thes. 168.  and that all do belong to the communion of salvation, and kingdom of grace: lastly, 
thes. 270.  that all reprobates and elect are alike saved by Christ, whether they believe, or not: and other like things altogether raw, new and strange, do meet us here and there dispersedly in reading him.  
Unto this opinion as new and unheard of, and many ways erroneous (as it shall appear) we cannot subscribe: but following the old distinction we affirm, that Christ surely exhibited that which was sufficient to have taken away all sins, and so they are taken away, 
Our opinion of the death of Christ for all men.  and that all are redeemed, as touching the sufficiency or greatness and power of the price, as Augustine expoundeth. But as touching efficiency, we say that by the death of Christ, the sins only of the elect are blotted out, who believe in him, and stick unto him as the members to the head: 
Christ effectually died for the elect and faithful only, proved.  but such as are not incorporated into Christ, cannot receive the effect of his passion. For as the Lord saith: God so loved the world, that he gave his son that every one that believeth in him should not perish, but have eternal life. He that believeth is not condemned: but he that believeth not, is condemned already, joh. 3. Which in that place john Baptist confirming, testifieth: He that believeth in the Son, hath eternal life: but he that believeth not in the Son shall not see life, but the wrath of God abideth on him. And in this sense, and not absolutely and without restraint, is it to be taken, as oft as it is read in our writers, that Christ suffered not for all: to wit in respect of the effect of his passion, which belongeth to such as are to be saved, and not to them that shall be damned; to the faithful, and not to Infidels. And so Beza also declareth himself Colloq. Mompelg. pa. 217. And there is nothing in him, which is not in so many words, and in the same sense written by the old writers.  
Neither are cavillers to be regarded, which say: what need is there to say, 
Huberus thes. 1154.  that Christ is a price sufficient for the whole world? why bewitch ye men with these terms? I answer, this is no bewitching, but the ancient and right explication of this controversy against them, that love to bewitch the world with new opinions. 
Huber. comp. thes. 5. & 6.  But (say they) the word sufficiently taken in that signification wherein sacred antiquity took it, we refuse not, but rather approve it. But our Caluinists (say they) devising a wrong and doubtful signification of the word, do deceive the simpler sort. For this they mean, that Christ's death is so mighty, that if he would help all men by the same, he could easily do it. 
thes. 1152.  But if they would use the word of sufficiency in another signification, as when we say against the Papists, that the death of Christ is sufficient for all men, that is, needeth no help of man's works to redeem us: or else also in this sense, when we say, that Christ's death is sufficient for all, whether men believe and be saved, or believe not, and perish: yet that Christ hath satisfied for all, we would not refuse the use of this term in such a signification.  
But I think it is plain enough by the things which are recited before, how antiquity hath used those terms of sufficiency and efficiency, neither that we change any thing in the sense, or deceive any by doubtful signification. In the mean while the thing itself proveth, that the simpler sort are here beguiled by our adversary, who when he would seem to allow the term of sufficiency in that sense, wherein antiquity accepted it, yet he deviseth of his own head significations altogether unknown unto antiquity, in his propounded opposition: otherwise we defend also against the Papists, that the merit of Christ needeth no help of man's works: neither deny we, that he hath satisfied for all whether they be saved or perish, to wit, as touching the sufficiency and greatness of the price so mighty and rich for redemption, that if the universality of captives would believe in him, the bands of the devil should hold back none.   

CHAP. XII. Another manner of universal redemption.  
THis also we affirm, that albeit not all, 
All, taken for all that be Christ's, and of his Church.  as many as are borne of Adam, are by the death of Christ effectually borne again, redeemed and justified: rightly nevertheless it may be said, that Christ died for all, even in respect of the effect of his death, justification, regeneration, and such like benefits: not that they redound to all and every man, but to all who are Christ's, as the Apostle saith: If God be for us, 
Rom. 8.  who can be against us? who also spared not his own son, but gave him for us all. Who be those all, in whose mouth that saying is, and faith in their hearts, If God be for us, who can be against us? Truly they whom he foreknew and predestinated, whom he also calleth, justifieth & glorifieth, the elect of God, whose is salvation and eternal life, whom no creature can separate from the love of God in Christ, as there it is said: Who shall lay any crimes against the elect of God? The author of the books de vocat. gentium, a man surely very learned, and eloquent, 
Prosper Aq.  whether he were Ambrose, or rather Prosper of Aquitaine, lib. 1. cap. 3. writeth notably in this sort: Therefore (saith he) the people of God have their fullness, and albeit a great part of men either reject, or neglect the grace of the Saviour: yet in the elect, and soreknowne, which are severed from the generality of all, there is a certain special universality, that out of the whole world, the whole world seemeth to be set at liberty, and out of all men, all men seem to be received. Where let us note a doubt, 
A threefold universality.  nay a threefold universality: namely, the generality of all men: then the generality of the elect who are saved: and on the other side, the universality of the reprobates, who perish. Of these as well elect as reprobates, (as the same author well observeth) the divine style doth so order his speech, 
Lib. 2. cap. 1.  that both those things, which are spoken of one part of men, seem to appertain to all: and also, whereas there be some who perish, and some who are saved, yet neither part is without the name of all men, the portion of rebels bearing the loss of their salvation, and the dignity of the faithful obtaining the account of fullness.  
But the matter shall be made more clear by examples. When the Lord saith, joh. 12. When I shall be lifted up from the earth, 
All, taken for all the elect only.  I will draw all things, (or after another reading) all men unto me: doth not the conversion of all men seem to be promised? and yet many thousands to this day do serve the devil and the world. But rightly we understand with Augustine, 
Aug. tract. 53.  all, that is, all men predestinate to salvation, of all whom none shall perish. So that which is written in the Prophets: 
Esay. 54.13. Esay. 31.34. joh. 6.  All shall be taught of God: and, all shall know me from the least unto the greatest: are alike true, of the men of God's kingdom, according to the limitation of Augustine, 
Athanasius.  Tract. 26. See also Athanasius of these three sayings now alleged, in evang. de pass. & cruce Domini. What, when it is said: 
Esay 65.  All flesh shall come into my sight, and worship in jerusalem, saith the Lord. Or else that: 
joel. 2.  And in the last days it shall come to pass, that I will power out of my spirit upon all flesh. Or this: The Lord upholdeth all that fall, 
Psal. 145.14.  and lifteth up all that are bowed down. Are not these so uttered, as though no man were severed from this gift of God? Of this sort are these sayings also: Until we all grow into the unity of faith, 
Ephes. 4. 2. Cor. 5.  and knowledge of the Son of God unto a perfect man. Old things are passed away, behold all things are become new: 
Matth. 26.  Drink ye all of this, etc. Are these things spoken of the unbelievers also, and such as be notoriously wicked?  
Of the universality of the ungodly the sacred Scriptures speak in like manner, 
All, taken for all the wicked only.  as Philip. 2. All seek their own. joh. 3. No man receiveth his testimony. If no man, to what purpose came he from heaven? Therefore none of a certain sort, because there is a certain people prepared for the wrath of God, to be damned with the devils: none of this sort receiveth the testimony of Christ, saith August. Tract. 14. Many other examples the author of the calling of the Gentiles bringeth. By all which is plainly showed, that All men are very often in the Scriptures named for a part of men: the discerning of whom notwithstanding, the Scripture soon openeth, that the understanding of the reader may be carried from the general term unto that part which is to be understood. Hereupon Logicians give a rule of restraining an universal note or sign unto the subject matter, according to the rule: 
A rule in Logic.  Talia sunt praedicata, qualia permittuntur esse à suis subiectis: that is, Such are the things that are uttered, as they are permitted to be by their subject matter. Which precept hath not only place in this case of elect and reprobates, believers and unbelievers, but also elsewhere very often, as when it is said: All things are pure to the pure: All things are lawful for me, etc.   

CHAP. XIII. Some other ways of the universality of redemption.  

All that are redeemed, are redeemed by Christ.  Moreover we affirm, that by the use of the Scripture and godly antiquity, it is rightly said, that Christ died for all, and that all are redeemed and saved by his death: by a fit distribution (as they say) that is, so far forth as all, who are redeemed and saved, have redemption and salvation in none other but in Christ by his blood. 
Cyr. de lap. hominis.  For all redemption (as Cyrill speaketh) is in Christ, and through him cometh every good gift. 
1. Cor. 15. Rom. 5. Epist. 28.  In this sense those sayings of the Apostle: All are quickened and justified in Christ, Augustine every where expoundeth, as we shall see at large hereafter: Because (saith he) as all men who die, die not but in Adam: so all men, who are quickened, shall be quickened in none other but in Christ. And in this very kind of speech the same man, de pec. merit. & remiss. lib. 1. cap. 25. expoundeth that saying in john, chap. 1. He enlighteneth every man that cometh into the world. Therefore (saith he) is this spoken, because no man is enlightened, but by that light of the truth. I know that Theophilact and some other refer that saying to the light of reason, as of the inward eye: of which exposition also Augustine maketh mention. But this is enough for us (seeing the other way also the words of the Evangelist may be well taken) to have showed the use of this manner of speaking. We have a more manifest example, 1. Cor. 12. He worketh all in all. Where we have need of a double restraint: All, that is, he worketh all powers & gifts whatsoever in whomsoever. For he giveth all to no man, much less all to all men: but whatsoever grace or spiritual power is in any whomsoever, is from him. Philip. in parvis logical. bringeth an example out of the 1. of john: Of his fullness all we have received: and he warneth, that it be taken exclusively: for the universal sign is drawn to a certain kind, and there is signified the shutting out of others. As many of us as have received grace, all of us have received it from Christ alone. As if we should say of 
a Augustine's similitudes de nat. & great. cap. 41.  one schoolmaster in a city, This man teacheth all here letters: or of some one 
b De pec. mer. lib. 1. 28.  midwife in a city: She receiveth all: or as we may say, 
c 
Contr. juli. lib. 6. cap. 12. Christ justifieth all, in what sense.  
Ad Bonif. lib. 1. cap. 7. & alibi.   All enter into the house by one gate. There all and such like are well spoken: yet we may not understand all men, but such as learn letters, and such as be borne in that city, or else enter into the same house. In like manner Christ justifieth all men, as far forth as none is justified but by him. And this Augustine diligently urgeth against the Pelagians, who thought that not all, but many are delivered by Christ: for they would have some to be saved also without Christ, by nature, and free-will and the law, whether natural, or given by Moses, although in the mean while they would confess that the way of salvation by Christ is more ready and commodious.  
According to this sense Hilary also writeth Comment. in Matth. Canon. 7. All the salvation of the Gentiles is of faith, 
Hilary.  and the life of all is in the precepts of the Lord. 
Ambrose.  But Ambrose somewhat more clearly lib. 9 Epist. 71. saith: The Lord jesus coming, hath pardoned all men their sin, which no man could avoid, and hath taken away the sin of the whole world, as john testifieth. Therefore let no man rejoice in works, because none shall be justified by his deeds: but he that is just, hath a free gift because after washing he is justified. Therefore it is faith (saith he) which delivereth through the blood of Christ jesus. He saith expressly that Christ hath pardoned all their sin: but expounding himself, he meaneth not that all and every one in very deed are delivered by Christ's blood, without respect of faith or infidelity, (for he doth manifestly restrain the propriety of redemption unto the believers) but this he meaneth, that they who are delivered from sin, are delivered by the free gift of Christ, and not by their works.  
Of the later new writers Wolfgangus Musculus in his common places expoundeth it in this very sense, 
Musculus.  that the redemption of jesus Christ is well called universal, because no man is, nor can be redeemed without it; because there is salvation in none other, 
Act. 4.  nor any other name under heaven given to men, whereby we may be saved. The same man allegeth this reason also of universal redemption, to wit, because it is prepared for all, and all are called unto it, that is, as he himself titulo de remiss. peccatorum quaest. 2. expoundeth: because, albeit the grace of redemption doth not happen to all, yet it is preached to all, and set forth, and all are indifferently invited unto it: as in the Gospel the royal marriage was prepared for all, 
Matth. 22.  and all were bidden, although not all alike, were made partakers of the marriage: because the marriage was in deed made ready for all, but they which were called were not worthy: for many are called, but few chosen. As touching therefore external vocation, Christ with all his benefits is set forth unto all, with this annexed thereto, that all believe in him: 
Mark. 16.  and as the Lord commanded, the Gospel is preached to every creature, and repentance and remission of sins is preached in his name among all nations, 
Luk. 24. joh. 3.  that whosoever believeth in the Son, should not perish, but have everlasting life. By this precept there is no difference made of any nations, 
De vocat. gent. lib 2. cap. 1.  or any men. Unto all men is the Gospel of the cross of Christ sent, who hath excepted no man, hath separated no man because of his stock or condition, saying: Preach the Gospel to every creature: he that believeth and is baptised, shall be saved: but he that believeth not, shall be damned. Hereupon the Lord in the Gospel crieth: Come unto me all ye that are weary, 
Matth. 11.  and I will refresh you. In which words one thing is commanded, and another thing is promised. Let us do what he commandeth, let us go all to the Lord, and follow him, so we shall have what he hath promised. For he casteth not forth, but receiveth and refresheth such as come unto him. In the mean while who shall come, and who shall not come, he doth know of whom the Son witnesseth: 
joh. 6.44.  No man cometh unto me, except the father draw him, as it is written in the Prophets: They shall be all taught of God. Whosoever therefore hath heard of the father, and hath learned, cometh unto me. For men (as Augustine discusseth that place) preach outwardly, and beat into the ears the sound of words, and so men do hear of men. But that they understand, it is given inwardly, it shineth inwardly, it is revealed inwardly by him who giveth increase. Aug. tract. 26. in joh. & pluribus tract. 3. in 1. joh. And Prosper lib. 2. cap. 9 de vocat. gent. saith: They who come, are directed by the help of God: they who come not, resist through their own obstinacy.  
Lastly, learned interpreters do admonish, 
All, taken for all sorts or kinds.  and the examples of phrases in the Scriptures confirm, that the particle All, often times ought to be expounded not for a thing simply universal, but indefinite: so that All doth note whatsoever, and rather All kinds or sorts, than all particulars of every kind. So Augustine tract. 53. in Ioh expounding that saying: I will draw all unto me, when I am exalted: By all (saith he) all the predestinate unto salvation, may be rightly understood, of all whom nothing shall perish. Or certainly (saith he) all, that is, all kinds of men, whether in all tongues, or in all ages, or in all degrees of men, and whatsoever other thing can be spoken according to the innumerable differences, whereby (excepting only sins) men do differ among themselves: from the highest unto the lowest, from the king unto the beggar, I will draw all unto me. This manner of speech he at large teacheth Enchir. ad Laurent. cap. 103. and de Correp. & gratia cap. 14. In both places he bringeth this: 
Luk. 11.42.  Ye tithe mint and rue, and all herbs. For (saith he) the Pharisees did not tithe all strange herbs of all strangers through all lands: but by all herbs, we must understand all kind of herbs. And many places agreeable to this kind of speech do meet us in the Scriptures: 
Matth. 4.23. and 10.1.  as that Christ and his Apostles healed all sickness and disease in the people: and all that were possessed with the devil. 
Act. 10.38.  And that all four footed beasts and creeping things were showed to Peter in the sheet that was let down from heaven. 
Act. 10.12. Act. 20.27. and 21.2. Ephes. 3.9.  And that Paul showed to the Ephesians all the counsel of God: That he taught all the jews every where not to circumcise their sons: and which is more, that he hath made clear to all men etc. and that we are commanded to show all gentleness to all men, that is, to whomsoever. 
Tit. 3.2.  Infinite such like places there be, which every where meet them that search the holy Scriptures. What is more harsh and inconvenient, then for a man to urge precisely the universal particle in such places? And that no man should marvel at this our speech, let a man weigh these kind of speeches also: All judea went out to john Baptist, 
Mark. 5. Matth. 10. joh. 16. 2. Tim. 1.  and all were baptised in jordan. Ye shall be hated of all men for my name. All that shall kill you, shall think they serve God. All in Asia are turned from Paul. Here the meaning is not, that all the jews none excepted came to john, and were baptised of him: but many every where out of all jewrie. And unless the same figures Synecdoche be applied to other sayings, monstrous and strange interpretations will arise. Those we shall avoid by observing the manner of the Scripture, whereof August. epist. 59 saith: It is the manner of the Scripture to speak so of a part, as of the whole: which custom of divine Scripture dispersed usually throughout all the body of the doctrine of it, whosoever shall diligently mark, shall plainly understand many things, which seem to be contrary one to another.  
What should be then the cause, that a man should not according to the usual custom of the Scriptures, here also expound the universal note (All) after the like manner? to wit, that Christ died for all, that is, (speaking of the efficacy of redemption) for whomsoever? that rightly and without any heinous offence it be referred, not so well to every one, as unto all sorts of men, of whom without doubt the universality of the elect doth consist. But of the whole matter by setting down a new principle, it seemeth we must more diligently entreat.    

THE SECOND BOOK OF CHRISTIAN REDEMPTION, CONSISTING IN CONFUTATION.  

CHAP. I. A transition unto the examination of the arguments of the Adversary, and the distribution of them into certain ranks or orders.  
THose things being briefly laid open, which we thought good first to handle touching the sum of the controversy: let us now go to examine the arguments particularly, whereupon the Adversary resteth for the defence of his opinion: afterward also we will confirm our opinion by fit testimonies and reasons of the sacred Scriptures.  
Therefore that Christ died for all Adam's posterity, not one at all excepted of the whole universality of mankind, and so truly, that he hath satisfied for the sins of all efficiently (as they say) and not sufficiently only, and that all, whether they do believe or not believe, or never will believe, are equally by the death of Christ from sin and damnation redeemed, restored into the bosom of grace, justified, quickened, and lastly saved, they endeavour to prove and convince by a threefold order or rank of reasons.  
The first order containeth those reasons, wherein universality is expressly set down.  
The second produceth such arguments, as speak expressly of reprobates, and testifieth (if we believe them) that Christ died no less effectually for them, then for Peter, Paul, and every Saint.  
The third rank hath wonderful (as they say) absurdities, which they would make to follow of the contrary opinion.  
The Champion of this conflict trusting to this triple rank, dealeth no more modestly, nor less boasteth himself, and singeth the triumph before the victory, than even that fierce Goliath, 
1. Sam 17. 2. Paral. ●2. 1. ●eg. 20.  arrogant and stout by reason of his sword, spear and shield: or that proud Sanherib, or glorious Benhadad trusting in their horses and chariots to the reproach of Israel. For he boasteth boldly, that all attempt is in vain of overthrowing those ranks, 
Comp. thes. 14.  unless first they that assay it, do accuse and convince the scripture of falsehood. But oh sirtha of good fellowship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sing not your triumph before the victory: and as it is set down in the sacred Scriptures: Let not him, that putteth on his armour, boast, as he that putteth it off, as we learn that Ahab long ago wisely answered Benhadad. 
1. Reg. 20.21.  The Scripture with us is of undoubted credit, and constant authority. But the question is not of the truth of the Scriptures, which who so believeth not, is a Pagan and no Christian: but of the truth of man's opinion, which too boldly truly thou dost defend under pretence of God's word, as we shall see. Wherefore we nothing regard as well thine armies as thy triumphs.   

CHAP. II. UNTO THE ARGUMENTS OF THE FIRST ORDER. A general answer to testimonies of the death of Christ for all.  
THe first order or rank, (as far as I observe) consisteth in a fourfold kind of testimonies, as a foureparted rescuing army of soldiers: for the places of Scripture of the old and new Testament are brought, wherein either Christ is said to die for all; or the fruit of his death seemeth to be extended to all without exception: or mention of the world is made in the matter of salvation: or lastly the gospel is said to appertain unto all. Of all these we will speak in order.  
First of all, as touching the testimonies of the death of Christ for all, we grant also after a sort, that Christ suffered and died for all men, as many as have been, are, and shall be. What then? Shall it thereof follow, that all and every one, whether they believe, or not believe, are in very deed reconciled, justified, quickened, renewed, saved, and that all judgement and wrath of God is truly and properly taken away in all men, and that all together are set free from all sin and condemnation undoubtedly, and received as sons into the favour and bosom of God? This thing this stout defender maintaineth in these very words in his Theses: but we deny, and utterly deny these consequences. For that they may be admitted, this of necessity must be the Mayor of the Syllogism:  
For whomsoever Christ suffered and died, 
The opinion of the adversary drawn into a syllogism.  they undoubtedly are freed from all sin and condemnation, and are in deed made partakers of salvation, reconciliation, justification, regeneration and other benefits purchased by Christ's death, without any respect of faith and unbelief.  
The assumption followeth: Christ is dead for all, Therefore, etc.  
Answer. But the Mayor taken so absolutely is most false, and full of reproach every way against all the truth of Christian religion, and the very passion and death of the son of God. But it is true conditionally, that they for whom he died be partakers of the rehearsed benefits, if they believe in Christ and obey him. For it is impossible, that a man should please God, 
Heb. 11.  who is without faith. And Christ plainly maketh such a difference: As Moses lift up the serpent in the wilderness, 
joh. 3.  so must the son of man be lift up, that every one that believeth, should have everlasting life. And strait ways: So God loved the world that he hath given his only begotten son, that whosoever believeth in him should not perish, but have eternal life. Again in the same place: For God sent not his son into the world to condemn the world, but that the world by him might be saved: He that believeth, is not condemned: but he that believeth not, is condemned already. And about the end of the chapter john Baptist saith: He that believeth in the Son hath life: but he that believeth not in the Son, shall not see life, but the wrath of God abideth on him. Neither doth Paul acknowledge any to be justified by the redemption of Christ, 
Rom. 3.  but such as believe. All (saith he) have sinned, and are deprived of the glory of God, and are justified freely by his grace, through the redemption that is in Christ jesus, whom God hath set forth to be a propitiation through faith in his blood. This answer useth Theophilact upon Heb. 2. 
Theoph.  whom Anselmus there seemeth to follow. His words are these: He tasted death not for the faithful only, but for the whole world. For albeit all are not saved in very deed, yet he 
a Peregit quod suâ intererat.  wrought that which was his part to do. See how it doth not follow, that, if Christ died for all, all are straightway saved, which is the divinity of Huberus, thes. 270. Upon the 9 chapter to the Hebr. the same interpreter hath left it thus written: He hath taken away the sins of many. Why said he of many, and not of all? Because all mortal men have not believed. The death of Christ surely was equivalent to the perdition of all, that is, was of value sufficient that all should not perish, and it was paid for the salvation of all, and 
* Quantum in eo fuit.  as much as lay in him he died for all: yet he took not away the sins of all; because they that resist him, make the death of Christ altogether unprofitable unto themselves. These things he.  

Stapulensis.  The foresaid answer Stapulensis (an interpreter among the late writers not to be despised) confirmeth, upon the 2. chapter to the Hebr. in these words: Christ truly suffered for all men, and his death is of value for the redemption of all: but then his death hath freed us from the fear of death, and from the fear of bondage hath restored us into the liberty of life, when we follow him willingly. And upon the 10. chapter he writeth: that by the oblation of Christ there is a most full satisfaction for all the sins of the world, which have been, are, and shall be: but their sins are remitted, who coming unto Christ do ask grace, which he vouchsafed to obtain of the father for them: but their sins are not pardoned, who refuse his grace, and contemn the universal fountain of the washing away of sins, not knowing, or being unwilling to purge themselves in him.  
And Brentius doth so declare it, 
Brentius.  Catechis. artic. de remiss. peccat. We are justified (saith he) by the mere mercy of God, only for the redemption, wherewith Christ hath redeemed mankind from sins, and for that reconciliation which he hath obtained, and not for any merit of man. But this benefit of God we receive not but through faith by the preaching of the Gospel. For albeit Christ hath redeemed mankind from sins and reconciled with God, yet this benefit had nothing profited mankind, if it were not preached unto them by the Gospel. And the Gospel requireth faith, and is to be received by faith. He that believeth not shall be condemned; and he that believeth shall be saved. Wherefore remission of sins purchased by Christ, and preached in the Gospel, is received of us and applied unto us no otherwise then by faith. 
Huber. thes. 19  Hereunto the assertion is contrary, that all have received reconciliation and salvation, whether they believe or not believe.   

CHAP. III. Peculiar answers unto those sayings of the Scripture, which affirm that Christ died for all.  
THe former general answer is plain and sound and may suffice alone: yet we think good particularly to examine the sayings of the holy Scriptures touching the death of Christ for all.  
The first place then let this be in this order, 1. Tim. 2.4, 5, 6. 
The first place 1. Tim. 2.  God will that all should be saved, and come to the knowledge of the truth: for there is one God, and one Mediator of God and men, the man Christ jesus, who hath given himself a ransom for all. Here they first urge the words, that God will that all be saved: whereof they will have gathered, that therefore once all men, none excepted, are in deed saved by the redemption of Christ, without any respect of faith, or unbelief, although many afterward lose again, through unbelief, salvation that was obtained. But the Apostle entreateth of that salvation which is by faith, as Theophilact well expoundeth, and the matter itself showeth: and not of a certain universal salvation of believers and unbelievers. Further, the Apostle knitteth salvation and the knowledge of the truth together, as things most nearly joined between themselves. He will (saith he) that all men be saved, and come to the knowledge of the truth. After the like manner therefore let them infer, that all men also, none excepted, come to the knowledge of the truth, that is, to faith, and by consequence to eternal life, which consisteth in the knowledge of God and Christ. Thus the argument is fully answered.  
Yet as touching the mind of Paul, the place needeth interpretation, as Ambrose also admonisheth. For if God (who verily is Almighty, and doth whatsoever he will, in heaven and earth) will have all men to be saved, and to come to the knowledge of the truth, why is not his will fulfilled? Neither say, as the Pelagians used to except, (as Augustine witnesseth) that therefore this will of God is not fulfilled, because men will not. For no free will doth withstand God being willing to save, as he teacheth de correp. & great. cap. 14. for so to will or not to will, is in the power of the willer or niller, that it hindereth not God's will, nor overcometh his power. For he himself doth the things that he willeth, concerning those men who do not his will: seeing even of the very wills of men, he doth what he will. Therefore many ways surely that Apostolical and divine sentence may rightly be understood, that the very beginning of our faith shake not, wherein we profess that we believe in God the father almighty, Of which ways we will recite one or two.  
First, albeit none but the elect come to salvation, and that effectually called by the holy Ghost, 
The first exposition of 1. Tim. 2.4.  by that vocation which is according to the purpose of God: yet God by his word calleth all to believe, and to convert, that they may be saved, and not judge themselves unworthy of the kingdom of God. For this is that good, acceptable, and perfect will of God, that all hear the Son, repent, and believe the Gospel unto salvation. As also Ezechiel testifieth, chap. 18. 
EZec. 18. &. 37  Why will ye die O house of Israel? Turn from all your iniquities because I will not the death of a sinner: Turn, and ye shall live. And chap. 33. As I live, saith the Lord, I will not the death of the wicked, but that he turn from his way and live. For God rejoiceth not in the destruction of such as perish, 
Wised. 1. Act. 17.  neither approveth an unfaithful and unrepentant heart: but (as Paul testifieth) warneth all men to repent. But why this gift of grace, to wit, conversion, (without which none can be saved) is not bestowed upon all by him, who would have all to be saved, it must be referred to the hidden judgements of God's justice. For who hath known the mind of the Lord? or who first gave to him, that he should recompense him? This exposition Luther alloweth de servo arbit. handling the place of Ezech. chap. 18. 
Luther.  In that saying (saith he) I will not the death of a sinner, we see no other thing handled, then that the grace of God is preached and offered in the world, which they only receive, in whom the law hath already wrought his duty, that is, the knowledge of sin. The rest contemn mercy promised in that saying. But why some are touched by the law, and others are not touched, so that they receive, these refuse grace offered, it is another question, and is not handled here by Ezechiel, who speaketh of the preached and offered mercy of God, and not of that hidden and reverend will of God, ordaining in his counsel, whom and what manner of men he will have to be capable and partakers of the mercy preached and offered. Which will is not to be sought after, but with reverence to be honoured, as the secret of God's majesty, reserved to himself alone, and forbidden us. And anon after: God doth many things which he doth not show unto us by his word: and he willeth many things also, which in his word he showeth not that he willeth. So he will not the death of a sinner, to wit, in his word: but he willeth it by that his unsearchable will. But we must respect his word, and leave his unsearchable will. Again, comparing this present place of the Apostle with the place of the Prophet, he addeth: If thou speak of God preached unto us, he will that all men should be saved, while he cometh to all in the word of salvation, and it is the fault of our will which doth not admit him, as it is said, Matth 23: How oft would I gather thy children, and thou wouldst not? But why the divine majesty doth not take away this fault of our will or change it in all, seeing it is not in the power of man: or why he imputeth that unto him, seeing man cannot want it, it is not lawful to inquire, and though thou shouldest seek after it, yet thou shalt never find it. These things so largely I am not ashamed to produce out of Luther, because of our adversaries.  

The second exposition of 1. Tim 2.4. Augustine.  Secondly, this may be the sense, and so Augustine Euchir. ad Laur. cap. 103. expoundeth: He will that all men be saved: that is, all kind of men, severed by what differences soever, kings, private men, noble, high and low, learned, unlearned, wise, foolish, rich, poor, males, females, children and infants, in all ages, in all professions, and if there be any other differences among men. And this exposition agreeth thoroughly with the purpose of Paul. For thus he reasoneth: Whom God would have to be saved, for their salvation the Church ought to pray. But God would have all, that is, whomsoever to be saved, without difference of nation, sex, age, order, and dignity: Therefore for all, that is, whomsoever, even for kings, and other kinds of men, faithful and unfaithful the Church ought to pray. Thus rightly is that expounded, which he saith, that we must pray for all men. For if we should pray for all simply, and without exception of any one, in vain had john said, There is a sin to death, I say not for that that thou shouldest pray. 1. joh. 5.  

Augustine.  Elsewhere Augustine expoundeth these words, (he will that all be saved) saying: that all the predestinate may be understood by them, because all sorts of men be in them, saith he, de correp. & great. cap. 14. But of those words enough: which if the adversaries continue to abuse, let them also call to mind the exposition of Heerbrandus, 
Heerbrand. Bidenbac. Osiander.  Disput. de praedest. th'. 93. and of Bidenbacchius and Osiander, Respons. ad assertiones jesuitarum Dilingensium: where they also allow the received distinction of the Schoolmen of the double will of God, which their Schmidlinus afterward endeavoured to confute: and they interpret the words of Paul with Augustine, to wit, that he speaketh not of every person of men, but of all the orders of men: or, not of every singular one of all sorts, but of the sorts of every one. Further, that which is an other reason of the adversaries out of that place of the Apostle, they captiously catch at, in that he saith: one Mediator of God and men: that is, all men whomsoever that come from Adam, say they: because also by the name of God, is understood whatsoever is in God. But this is a mere shift. Paul speaketh indefinitely, that Christ is the Mediator of God and men: he addeth not all: and if he had added it, the same restraint should take place, whereof was spoken before. For it is the part of a Mediator, 
Ambrose.  (as Ambrose observeth in his exposition upon the 1. of Timothy) to be an umpire between him who hath sinned, and him against whom the sin is committed, that this party may pardon, and that man may hereafter abide in the faith of God: which thing certainly Christ did not take upon him for the reprobate world, for whom he vouchsafed no not so much as to pray unto the father, joh. 17. Of which place also Cyrill discoursing, 
Cyril. in joh. lib. 11. cap. 19  plainly testifieth, that Christ is the Mediator and high Priest not of the world but of his own, and that unto them alone is attributed rightly the benefit of the Mediator.  
But see the man's wit. 
Huber. thes. ●3.  By the word (God) is understood doubtless whatsoever is in God: therefore also by men, aught to be meant whatsoever is borne of Adam. I deny the consequence: they be only lose brooms, and cords made of sand, hanging no more together, then if I should say: God hath made a covenant with man of grace and eternal life: therefore as by the word (God) is meant whatsoever belongeth to God, therefore by men also ought to be meant all men that be, or shall be every where, & so all shall be eternally saved. By this kind of reasoning, or rather trifling, many things most absurd may be gathered. Between God and the seed of Abraham there was a covenant of Circumcision. Now if a man understood it of whatsoever seed Abraham should have, because by the word God, may be meant whatsoever belongeth to God, as well women as men should have been circumcised in Israel. What is more foolish? But what shall we say to that which followeth, 
1. Tim. 2.  Who gave himself a ransom for all? The answer is plain by the things that have been spoken before. For he truly gave himself a price of redemption sufficient for all, none excepted at all of the whole universality of men: but because the unbelievers do not apply redemption to themselves, the wrath of God abideth on them. 
Note how Christ may be said to give himself a price for all.  Also, he gave himself the price of reconciliation for all that belong to the universality of the elect, and to his own body. Again, for all indefinitely, that is, for whomsoever jews and Gentiles, high and low, masters and servants, as it hath been often already said. Unto which opinion also Theophilact inclineth.  

The ●. place of the adversary examined, out of 2. Cor. 5.15, 16, 17.  Another place is 2. Cor. 5.15. If one died for all, surely all are dead: and he died for all, that they which live, should hereafter not live to themselves, but to him who died for them and rose again. Therefore we hereafter know no man after the flesh. If we have known Christ after the flesh, yet now know we him so no more. Therefore if any man be in Christ, let him be a new creature. Old things are passed, behold all things are become new. Here it is twice said, that Christ died for all. Well? who denieth it? we say so too: but the doubt is of the sense. Our adversary saith, that Christ effectually died for all, so that the heavenly father in very deed hath received into grace all mankind, and every one is passed from death to life, from sin to righteousness, from oldness to newness: but Paul saith not so: nay he manifestly impugneth the words of Paul. For in the words following, he defineth reconciliation by this, that God doth not impute sins, and, that we be made the righteousness of God in Christ. And this is done by faith. For, that sins be not imputed, 
Rom. 4.5. etc.  and that faith is imputed for righteousness, Paul useth for one and the same thing, neither will he have any other righteousness of God to be meant, but that which is by the faith of jesus Christ in all, 
Rom. 3. 2●.  and upon all that believe, and not upon all simply, whether they believe or not.  
What meaneth that saying of the ministers of reconciliation in this very chapter, doth it not evince the same thing? We being ambassadors in the name of Christ, 
Acts 3.29.  do pray you in his steed, that ye would be reconciled to God. Which what other thing is it, then, repent and turn ye, that your sins may be done away, and so ye shall in deed be partakers of the purchased reconciliation? Further, it is new and unheard of, 
Huber. thes. 90.  that every man is made a new creature through Christ: seeing the Apostle writeth so expressly, If any man be in Christ, (that is, hath admitted the faith of Christ, and believeth in him, as Hierome, Theophylacte, and other ancient writers observe) he is a new creature. And Augustine saith: 
Contr. faust. lib. 11. cap. 8.  Therefore every new creature, that is, the renewed people by faith in Christ, hath now cause to hope in him. Therefore such as are, and remain without Christ, neither are, nor ever were new creatures: and whereas Paul saith, We know no man hence forth after the flesh: the meaning is not, that every one is renewed by the benefit of Christ, as the adversary wresteth the saying: but this he meaneth, that all not regenerate be to him, as though they were not yet borne, that he respecteth or praiseth no carnal thing in any man, but approveth him, who is made a new creature by the faith of Christ, that he may live henceforth to him, and not to the world. Augustine and Theophylacte restrain that word (no man) to the believers, in sense somewhat diverse from that we now spoke of. Hereof it is manifest, that the opinion of the universal redemption and renewing of all, believers and unbelievers, is clean contrary to the words of the Apostle.  
Go to then, thou wilt say; How saith he that Christ died for all? I answer, because the benefit of Christ is sufficient of itself to save all, although it have effect in those only, who cleave unto Christ as members unto the head by the holy Ghost. 
August. Theophylact.  Augustine in the place before cited, and Theophylact in his comment. respecting efficiency, restrain the general term according to the custom of the scripture unto the faithful, for even they alone are dead to sin, and live to Christ, who died and rose for them. And Augustine bringeth the place, Ephes. 2. Confirming this opinion, where the Apostle saith: When we were dead because of sins, he hath quickened us together with Christ, by whose grace ye are saved, and hath raised us, and placed us together in heaven, that he might show in the ages to come, the exceeding riches of his grace towards us: for ye are saved by grace thorough faith, and ye are the work of God created in Christ jesus unto good works.  

The 3. place. Rom. 8.31, 32.  Thirdly, the place Rom. 8. is objected: If God be for us, who can be against us? Who spared not his own son, but gave him for us all, etc. But here nothing is proved concerning the generality of men simply, but of the universality of the faithful and elect, seeing the general term All, is restrained unto such; as when the same Apostle writeth of Abraham, that he is the father of us all, 
Rom. 4. Gal. 4.  and of that high jerusalem, that it is the mother of us all, verily he would not have it understood of all men, but of all the faithful. The same restraint is here, for us all: and many things concur, if we consider what goeth before, and what followeth, which most plainly confirm this opinion. Certainly these are the words of believers, and such as insult over the world, which they overcome by faith: If God be for us, who can be against us? How shall he not bestow upon us all things, who hath not spared his own son for us? Who shall separate us from the love of Christ? In all things we are more than conquerors thorough him that loved us. Again, Who shall lay any thing to the charge of Gods elect? 
August.  It is God, who justifieth. Hereupon Augustine de correp, & great. cap. 7. writeth, that this is a saying concerning the kingdom of the elect: If God be with us, who can be against us? and the rest that follow. But it is objected, that Paul speaketh to all, to whom he wrote his epistle, among whom there were some not elected, but to be cut off with the unbelievers. That is likely to be true, but it is meet, and right according to the nature of charity, that Paul should judge of all the sons of the Church at Rome and elsewhere, (so long as the contrary did not appear) as of the beloved and elect of God, as he witnesseth of himself, Phil. 1.7 and 1. Thess. 1.4. The sayings even now cited are examples thereof, Gal. 4.26. Rom. 4.16. and 8.18.  
Fourthly it is said, Hebr. 2.8, 
The 4. place of adversary. Hebr. 2.8. to 17.  9 etc. Thou hast put all things in subjection under his feet. And in that he put all things under him he omitted nothing that is not subject unto him. But now as yet we see not all things subject unto him, but we see jesus crowned with glory and honour, who was made for a little while inferior to the Angels for the suffering of death, that by the benefit of God he might taste of death for all. For it was meet that he, (for whom are all these things, and by whom are all things,) should by bringing many sons unto glory, consecrate the prince of their salvation through afflictions. For both he that sanctifieth, and they that are sanctified, are all of one. For which cause he was not ashamed to call them brethren: saying, I will declare thy name unto my brethren: in the midst of the Church will I sing praise unto thee. And again, I will trust in him. And again, Behold I and the children, whom God hath given me. Because therefore the children are partakers of flesh and blood, he also was made partaker of the same, that by death he might abolish him who had the power of death, that is, the devil, and might deliver as many as through fear of death, were all their life subject unto bondage. For verily he took not upon him the Angels, but the seed of Abraham. 
Thes. 168.  Out of these words Huberus frameth certain arguments, which let the reader judge and weigh with me. First thus he inferreth: All things are subject unto Christ without exception, therefore also the reprobates, and by consequence they ought also to belong to the communion of salvation, and the kingdom of grace.  
I answer, that all things are subject unto Christ, 
1. Cor. 15. ●. 26. & 55.  but not unto the communion of Salvation: otherwise the devil also with his Angels, sin, death and hell itself should be received unto the fellowship of salvation and grace, according to the mind of this disputer. But all things are subject unto him, because he hath rule over all, is Lord of all whether they be believers or unbelievers; of these to death, of the other to life, as Faber Stapulensis hath well written upon this place. To that that he writeth, that the reprobates are subject unto Christ, as their Saviour, that is, that they might be saved, we will then consent, when he hath taught, that all things are subject unto Christ for salvation, even sheep and oxen and the very devils. Truly all things are subject unto Christ the Saviour; 
Matth. 28.  but not as to a Saviour to save them, but as to him who hath received all power in heaven and earth.  
Secondly, he urgeth the words, that he that sanctifieth, and they that are sanctified are said to be all of one, that is, partakers of one and the same nature: whereof he inferreth, that Christ suffered (understand always effectually) for the whole nature of mankind, and as many as are partakers of the same. But here there is no consequence at all. And he boldly writeth, that this is so clear, as nothing can be more clear. Trifles. For the Apostle saith not, that Christ sanctifieth all who are partakers with him of the same human nature: neither can this be gathered of his words, unless a man altogether unskilful of Logic, should think that that affirmative, he that sanctifieth and they that are sanctified, are all of one, may simply be converted. More rightly the writer of the calling of the Gentiles, in the last book, first chapter, saith: Nature being evil and miserable in all men before reconciliation, is not made righteous in all, and among such as should perish there is a difference made in some part thereof, by him who came to seek and save that which was lost.  
Thirdly, he thus reasoneth: Christ hath abolished him, who had the power of death, the devil. Ergo, by dying he hath pulled all and every one out of his power. I answer, that the devil is destroyed by the death of Christ unto the faithful, 
Coloss. 1.13.  unto whom all the assault of Satan is in vain and of none effect, until the God of peace do at length utterly tread him under their feet. 
Rom. 16. joh. 3.  But the wrath of God abideth upon the unbelievers, and consequently the power of Satan, who is as a certain executioner of God's wrath to punish. In the mean while we confess with Leo, that the death of Christ is so rich in value, that if the universality of captives should believe in Christ, no bands of Satan could hold them. Objection. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But thus the devil shall not be abolished, while his power remaineth over very many. I answer, that it is a fallacy à dicto secundum quid, that is, from a saying spoken in part. For as we rightly say, that Christ doth abolish and take away sins, that is, the works of the devil, by justifying and governing his own (albeit in the mean while sin ceaseth not to reign in very many): so the devil is worthily said to be abolished by the death of Christ, 
Ephes. 2.2. 2. Tim. 2.26.  although his power continueth towards the children of disobedience. Let other places be compared, wherein the Greek word is extant, as 1. Corint. 1.28. Romans 6.6. and 2. Tim. 1.10.  
Fourthly, they be the express words of the Apostle: That Christ tasted death for all, that he might set them at liberty, as many as were all their life subject unto bondage. To this we answer: if this saying be meant of the efficacy of Christ's death, the universal particle doth not comprehend all men and every one: but all who are sanctified, as here and somewhat after the Apostle himself declareth. For when he had made mention of death which he tasted for all, straightways he annexeth a declaration of the sons of God, as it were painting out a certain company or army of them, before whom (being to be brought from the kingdom of that hellish Pharaoh into the true land of promise, and the glory of the heavenly kingdom) goeth cheerfully that first begotten son of God, the prince and author of their salvation, who died for them all and rose again, and being crowned with glory and honour, carrieth before them his cross as it were for a standard, and prepareth and fortifieth the way for them. And a little after: They that are sanctified, (saith he) and he that sanctifieth, are all of one. Where by those that are sanctified, he noteth such as are appointed to the salvation of their souls, and must be brought unto glory, as he had said before. In these surely the efficacy of Christ's death is extant, and not in those who are not sanctified: as after also in the 10. chapter he saith, that Christ by one offering hath made perfect for ever them that are sanctified. And these be they of whom Christ himself speaketh, joh. 17. Father I sanctify, that is, offer myself for them, that they may be also sanctified through the truth: to wit, they who are given to the son by the father, and are his people, as the Apostle also saith, vers. 17. of this chapter to the Hebrews: Christ was in all things made like to his brethren, that he might be merciful, and a faithful high Priest in the things of GOD, to satisfy for the sins of the people.  
And as for that which is mentioned of deliverance from bondage and the horror of death by the death of Christ, we may find this effect also in the godly, who being armed against corporal and spiritual death, 
joh. 5.24.  with the death of Christ as with a remedy against all evil, have passed from death to life. And so Brentius himself in Expli. Catech. expresseth this saying, page 164. Christ (saith he) hath abolished death by his death, not, that we should not die bodily, but that the bodily death should not be the destruction of him who believeth in Christ: for he is preserved in death to eternal life. Albeit as touching this later member, we are to know, that the text may be indefinitely read, as the old translation hath it, and after that Luther in the Dutch: that he might deliver them, who through fear of death were all their life subject to bondage. For the Grecians, as Stephanus in his Thesaurus warneth, do take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as many, as for who. And thus much of this kind of testimonies, which say, that Christ our Lord died for all, with the answers also added to the reasons gathered out of the circumstances of those testimonies. Such places follow, wherein the fruit of Christ's death and passion seemeth to be extended to all without exception.   

CHAP. FOUR  
HEre first the words of the Apostle are objected comparing the fall of Adam and the redemption by Christ together, Rom. 5.18. where among other things he writeth, 
Huber. thes. 48.  
The first place of the adversary out of Rom. 5.18. alleged to prove that the fruit of Christ's death belongs to all.  that as by one offence guiltiness came upon all men to condemnation: so by one justification the benefit of Christ redoundeth unto all men to the justification of life. Both there is all men, and here also all: therefore as many as perished in Adam, are justified by Christ. Neither is it any matter, say they, that it followeth straightway, that many are made righteous by the obedience of one: for by many is not understood some only, but all, because in like manner it is said, that in Adam many are made sinners. I answer: 
The answer twofold.  They do not plainly prove by this testimony the thing that they would, though this were granted (as we with Augustine do willingly grant it) that those many aught to be taken for all. For the answer is twofold. First Augustine very often entreating of these words, constantly expoundeth that all are justified in Christ, not that all are meant to be justified by Christ, who are borne sinners of Adam: but because all who are justified, cannot otherwise be justified than by him, even as all who die, do die in Adam. August. de nat. & great. cap. 40. 
Augustine.  contra julianum lib. 6. cap. 12. De peccatorum meritis lib. 1. cap. 28. Epist. 57 In Enchir. cap. 51.  
Further, in that he saith, all and all, it appertaineth unto the multitude of both parts: and so there is a justification of all through Christ, to wit, of all those who belong unto Christ's posterity by spiritual regeneration. This exposition Hierome approveth in Comment. and among the Schoolmen Thomas Aquinas Exposit. ad Romanos. 
Hierome. Thomas Aq.  Whom if the disputers at Tubinge little regard, let them beware, lest they reprove their friend and College Heerbrand of a false exposition. For so he Disput. de iustific. thes. 148. expounding the antithesis of the first and second Adam, saith: Both have merited something for their own. 
All taken not generally, but for the multitude of both sides, that is, of Adam and Christ.  Adam, sin and death for such as are borne of him. Christ, righteousness and life for those that believe in him. And the grace of Christ hath abounded above sin, because Christ hath obtained for us the forgiveness not of one sin only, but of all together, as the words of the Apostle testify. These things he, godly and sound. But it is most false, and far from the mind of Paul, that, to whomsoever sin is ascribed, to them also righteousness should be imputed by the Apostle. For the Apostle speaketh expressly not of any righteousness, which afterward again may be made ineffectual, and that such as have obtained it, may nevertheless after be damned forever: but he entreateth of that righteousness, which whosoever have, shall reign for ever. For he saith: If by one offence death reigned through one, much more they, that receive that exceeding grace and gift of righteousness, shall reign in life through one. Whereupon also he calleth it the justification of life. But not all as many as died in Adam, shall reign in an heavenly life. Ergo, neither all simply do receive the gift of righteousness through Christ. This Hierome weighed, saying: When he saith all are justified, he speaketh not generally, but meaneth the multitude of each side. Otherwise if all men be found justified in Christ, as in Adam they are condemned, there shall be none beside to be punished.  
Objection. But, thou wilt say, if more perished in Adam, than are saved in Christ, his grace shall be weaker than Adam's sin, which is against the Apostle in that comparison. Answer. I deny the consequence: because the greatness and the power of grace above sin, ought not to be esteemed according to the multitude of those that are condemned in Adam, and of those that are justified and glorified in Christ: for so grace should be equal only and nothing at all stronger than sin, yea even if they should be made righteous in Christ, as many as are borne sinners in Adam. But now the grace of the Saviour is infinitely mightier than the sin of the first man, and can do so much more, as God can do more then man. But in these things consisteth that largeness of grace above sin.  
Sin brought forth death: Grace, righteousness and life: for it is easier to destroy and condemn innumerable, 
How grace aboundeth above sin.  then to quicken and save one: seeing no not all men gathered in one, could effect this, but the other, the offence of Adam only, could bring to pass.  
In Adam all of us are wrapped unto condemnation by one only offence: but Christ doth deliver his not only from that one original sin, but also from all actual sins. Neither is there any righteousness beside Christ, as there be some sins beside the sin of Adam, 
Augustine.  saith August. de peccat. merit. lib. 1. cap. 15. And how mighty is this gift, which innumerable sins cannot withstand? And this the Apostle specially respecteth, commending the abundance of grace above sin. For he saith: Not as the offence, so is also the free gift of God: for guiltiness entered in upon one offence unto condemnation, but the gift that God bestoweth, is given upon many offences to justification. And after another manner declaring the abundance of grace, he straightway addeth: For if by one offence death reigned through one, much more they, who receive that exceeding grace & gift of righteousness, shall reign in life by one jesus Christ. As if he should say, if sin be so effectual to death, how much more grace to life, nay to a kingdom in an heavenly life? Which comparison truly is weakened, and grace is now overcome of sin, if it be a certain thing, that they also have received that exceeding grace and gift of righteousness, who shall be with the devils for ever tormented. In these things therefore the largeness of the grace of Christ, and his dominion is properly seen, and not in the comparison according to number, of those who perish, and who are saved.  
To these it may be added, that it falleth out not through the penury of redemption, or some insufficiency of grace and obedience of Christ, that many are not saved, but through their own unbelief. For the effusion of that righteous blood (as before we related out of Leo) is so rich in price, that if the whole number of captives would believe in Christ, no chains of Satan could hold them.  

The 2. place of the adversary out of 1. Cor. 15 21, 22.  A like place is brought out of 1. Corin. 15.21.22. By man came death, and by man came the resurrection of the dead: because as in Adam all die, so in Christ all shall be made alive. Therefore all, none excepted, are redeemed and once saved by the death of Christ.  
I answer, that this argument is easily dissolved, and hath not so much as a show of truth: because Paul doth not speak of that quickening which is already made in the cross of Christ, but of that which shall be at the last day. And that quickening is meant, according to sound interpreters, either of the common resurrection of some to life, and of others to condemnation: or else (which is better liked of) of the blessedness and glory of the godly. If the first sense be allowed, no argument can thence be drawn for the universal redemption and salvation of all men. If the later, it is certain, that that quickening shall not be of all men simply, but of all the elect only. 
August. ep. 28.  Augustine understandeth quickening in that place in the later sense, and showeth that therefore it is said both there all and here all, because as all who die, die not but in Adam, so all who shall be quickened, shall not be quickened but in Christ. 
Ambrose.  Ambrose in Comment. referreth that word all unto the universality of the elect. As death (saith he) held all who came of Adam, so also Christ purchased life for all, who be of his body. To whom also Hierome subscribeth in the exposition of this place. Yea this is apparently the declaration of Paul himself, who when he had said, that all shall be quickened in Christ, immediately added these words: but every one in his own order: the first fruits is Christ, than such as are Christ's at his coming. Therefore he speaketh of the quickening of all those that belong to Christ.  

The 3. place of the adversary Ephes. 1.10.  A third place is alleged out of the first chapter to the Ephesians, where it is read: that it was the good purpose of the father to renew, or to restore all things in Christ, both which are in heaven and which are in earth. Which very sentence Paul repeateth and more fully urgeth to the Colos. chap. 1.19.20. saying: 
Colos. 1.19, 20.  This was the good pleasure of the father, that in Christ all fullness should dwell, and that he might reconcile to himself all things in heaven and earth, making peace by that blood of his cross. And the Apostle applying that general doctrine to the Colossians, who had now admitted the faith of Christ, he further saith: 
Vers. 21. to 25.  Therefore you being in times past strangers and enemies, having your minds set on evil works, hath he now reconciled in that body of his flesh, through death, that he might present you holy and blameless and without fault before himself: if ye continue grounded and rooted in faith and be not moved from the hope of the Gospel, (which ye have heard) which hath been preached unto every creature under heaven: whereof I Paul am a minister, rejoicing now of those things which I suffer for you, and fulfilling likewise the remnants of the afflictions of Christ in my flesh, for his body, which is the Church. The adversary urgeth the general note, all things: because all things are reconciled and restored, that there is nothing at all omitted among men, which is not reconciled and restored by the death of Christ. But he cutteth his throat with his own sword. For if we must stick to universality without any restraint, why doth he restrain the general note to mankind alone, and expoundeth all things, that is, all men? Before those words of the reconciliation of all, went that saying: All things which are in heaven and earth were made by Christ; and all things consist in him; and that he was before all things: and hath the rule over all things. Why doth he now go from that universality of all things repeated so often in so few words, and expoundeth it of the human nature alone, that all things are said to be reconciled by Christ? Doth he confess at the length that the general particle doth now and then require a limitation according to the circumstance of the place and matter, whereof is entreated?  
But as touching the sense of this place, of the restoring and reconciliation of all things by Christ, many men have spoken divers things of this matter: yet none of the old interpreters, that I know, took the words of the Apostle in that sense, wherein they are produced by the adversary. But three expositions of any moment are brought forth, to omit other of less account. The first is, that the whole creature simply needed the remedy of the death of Christ: men truly, that sin and death being destroyed, they might obtain through faith everlasting salvation: and Angels, that by the repairing of men, and the conjunction of earthly things with heavenly, they may fully rejoice: lastly, the Elements and the visible creature for the delivery of itself from destruction and corruption: 
Rom. 8.  for the very creature itself also (as Paul witnesseth) shall be freed from the bondage of corruption, into the liberty of the glory of the sons of God. This exposition is Theodorites in Comment. ad Eph. 1. Col. 1. & Heb. 2.  
Other expound it of Angels and men. Hereupon August. Ench ad Laur. c. 62. In Christ (saith he) the things in heaven are restored, when the full of Angels is recompensed out of men. And the things in earth are repaired, when men themselves, who were predestinated unto eternal life, are renewed from their old corruption. And in the same place expounding the words to the Colos. 1. How (saith he) are heavenly things pacified, but in us, that is, in agreeing with us? For earthly things were separated from heavenly for the contrariety of life, as Hierome hath noted upon that place.  
Thirdly, by those things which are in heaven other understand the souls of the Saints, 
Heb. 12.23.  which be now in the kingdom of heaven: and by earthly things, the elect who as yet are pilgrims in the banishment of this present life, as Anselme expoundeth in so many words. Rightly truly. For Paul saith not that peace was made between heavenly and earthly things, between Angels and men: but that God had reconciled to himself, both the things which are in heaven, and which are in earth. And that so it ought to be construed, the Greek text doth prove, albeit others construe it with the verb that is translated, making peace. Further, the application which is added, (Therefore us truly hath he now reconciled, who were in times past strangers and enemies) doth sufficiently declare, that the propriety of reconciliation belongeth to the faithful: and that the unbelievers, as long as they be such are void of reconciliation, and enemies of God.  
But the adversary, 
The 4 place. Colos. 1.23.  that he may leave no stone (as they say) unmoved, would feign establish his opinion of the universality of reconciliation by this also, 
Thes. 101.  that Paul exhorteth all the Colossians to continue stable in the hope of the Gospel, and so signifieth, that they also are reconciled, who fall away or may fall away from hope and faith. I answer: seeing we are to judge charitably of others, such are counted and reckoned for faithful and elect, and therefore reconciled and heirs of righteousness and eternal life, whosoever profess with us the faith of Christ: but then they be truly that, which they are called, if they continue in that, for which they are so called. But if they have not perseverance, they are not truly so called, as Augustine writeth de Correp. & great. cap. 9 But of this more at large afterward in the arguments of the second rank or order.  
The adversary also warneth us, to mark well in the words of the Apostle ad Col. 1. that he not only said, that the Gospel was preached to all the Colossians, but the hope of the Gospel. And yet it is in the text, neither be ye moved away from the hope of the Gospel, which ye have heard. Therefore it is a marvelous attention of the man, who bids us mark here that which is not found at all in the text, neither if it were found, could make any thing for the matter. 
Heb. 2.2. Luk. 11.28. Hieron. in comment.  For the hope of the Gospel pertaineth not to the hearers, but to the believers: and as Hierome saith: they that live contrary to the Gospel, cannot expect the hope of the Gospel. That thing rather ought here to be marked, that Paul showeth that the Colossians are reconciled to God no otherwise, but as men already converted and believing. You which in times past (saith he) were strangers, hath he now reconciled. For in these words there is a manifest contrariety of their double state, to wit, of faith and infidelity. Before being strangers and enemies, now they were reconciled in that body of the flesh of Christ. Where then is that general reconciliation even of those that believe not, nor ever will believe?  
In the Conference at Mompelgart is also cited the place to the Rom. chap. 11. God hath shut up all under unbelief, 
The 5. place of the adversary. Rom. 11.32.  that he might have mercy upon all. But the speech there is of two people, jews and Gentiles, whom striving together it pleaseth God by course to bring unto faith: to wit, that as the stubbornness of the jews gave occasion of the conversion of the Gentiles: so the jews afterward provoked with emulation of the mercy bestowed upon the Gentiles, will themselves also believe in Christ, and so all shall be partakers of God's mercy, that is, both the people of the jews and Gentiles. We cannot refer this to particular persons in both people, seeing it is without all doubt, that faith and repentance, which Paul noteth out here under the word mercy, belongeth not to all and every one.  

The 6. place. joh. 17.2.  One place of this order remaineth, joh. 17. Thou hast (saith Christ) given me power over all flesh, that whatsoever thou hast given me, 
Thes. 161.  I may give unto them eternal life. Hence Huberus inferreth, that there is nothing more certain, then that God is reconciled to al. Nay, nothing more uncertain. Let a syllogism be made, and the false conclusion will straightway appear. For the mayor is false taken universally, as it ought to be taken: that, over whomsoever Christ hath power given him, they are reconciled to God. For he hath power given him over oxen, asses, and all creatures in heaven and earth, even over the devils also. But what if we stay only in mankind? after this sort: What men soever are given of the father to Christ, they be therefore given, that he might give them eternal life. Now all men are given of the father to Christ, because he hath given him power over all flesh, to wit human: Therefore all men are therefore given unto him, that he might give them eternal life. I deny the minor, in that sense as here and elsewhere often that manner of speech is taken, to be given to Christ. For proof I answer, it is another thing, that power is said to be given over all flesh to Christ, than that all men are given to him. Which things because they be confounded of this disputer, let us hear Augustine in joh. tract. 111. 
Augustine.  Who are they, whom he saith are given him of his father? are they not they, of whom elsewhere it is said: No man cometh unto me, unless the father who sent me, draw him? They are then those, whom he hath received of the father, whom he also chose out of the world, that now they may not be of the world: and yet they are also the world, believing and knowing that Christ was sent of God the father. For so be saith, Thou hast given him power over all flesh, that is all men, that all that thou hast given him, he might give unto them eternal life. Where he showeth, that he hath received power over all men, to deliver whom he will, and condemn whom he will: but that those are given unto him, to all whom he may give eternal life. For so he saith, that all that thou hast given him, he may give unto them eternal life. Therefore they are not given unto him, to whom he will not give eternal life, although he hath power over them also, who hath power given him over all flesh. These things, saith he, being the best approved of the old writers. And surely the words of the text are so plain, that it is a manifest error and more than an error, that all are indifferently given to Christ. For the truth saith: I have made known thy name unto the men that thou gavest me out of the world. I pray for them, I pray not for the world, 
joh. 17.  but for them whom thou hast given me. Holy father, save them whom thou hast given me, that they may be one as we are. Father I will that they whom thou hast given me, may be with me where I am. Whatsoever the father giveth me shall come unto me: and this is the will of him that sent me, that whatsoever he hath given me, I should lose nothing but should raise it up at the last day. Who, but one that is willingly blind, doth not see here, that the Lord by that speech would distinguish his own, from such as be not his, and those that shall be saved, from such as shall be damned? Neither is that any hindrance to this, which is objected of the son of perdition: Whom thou hast given me I have kept, and none of them is lost, but that lost son, that the Scripture may be fulfilled. For that is rightly taken of the election unto the Apostleship, and so also Augustine showeth tract. 106. Therefore here the phrase is taken in another sense, as there is also a third sense found, and that most general: All things are given to the son of the father. joh. 3. Matth. 11.   

CHAP. V An examination of places wherein there is mention made of the World in this matter.  
I Proceed to testimonies wherein mention is made of the World in the Scriptures in the matter of salvation: which likewise by the adversaries are drawn for the confirmation of the error of the universality of grace, in regard of particular persons in mankind. 
joh. 3. & 1. & 6. & 3. & 12. 2. Cor. 5.19.  Such as these be: So God loved the world. Behold the lamb of God that taketh away the sins of the world. The bread which I will give is my flesh, which I will give for the life of the world. I came not to condemn the world, but that I might save it. 
joh. 4.42. and 1. joh. 4. 1. joh. 2.2.  And, God was in Christ reconciling the world to himself. He is also called the Saviour of the world, and the propitiation for the sins of the whole world. In these and such like places, wheresoever the world is spoken of, whereupon God hath bestowed his grace, they maintain that the word cannot otherwise be taken, then indifferently for all men believers and unbelievers. For of many significations of the World, they acknowledge only three chief, wherein they say the rest may easily be included: as, that the word World is taken for the frame and universal compass of heaven and earth: then for the common multitude of all men good and bad: lastly, for that part of men which comprehendeth the reprobates and unbelievers. Of these significations the first and the third agree not with those places. It remaineth then that all those places be taken in the second signification.  
I answer, that the reckoning was insufficient in the maior. For as the world in the holy Scriptures is taken for the reprobates and unbelievers only: so also it is often used for the elect and faithful dispersed throughout the whole world. There be many plain testimonies to prove this. joh. 14.31. he joineth both those significations together in those words of Christ: The prince of this world cometh and hath nothing in me: but that the world may know that I love the father, and that I do as the father hath commanded, rise let us go hence. Of this world also is that, joh. 17.21. that the world may know that thou hast sent me. Which is that world, which shall know Christ and believe in him, but that which is discerned from the world of reprobates? For of these about the end of the same chapter he speaketh: Righteous father, 
Vers. 25.  the world doth not know thee, but I know thee, and these have known that thou hast sent me, and I have manifested thy name unto them, and will manifest it: to wit, unto them of whom he had spoken, that the world may believe that I am sent of thee. So Rom. 4. the promise is said to be made to Abraham, that he should be the heir of the world, that is, the father of all believers circumcised and uncircumcised, as Paul himself declareth. And chap. 11. he saith, that the fall of the jews is the riches of the world, and the casting away of them, the reconciliation of the world, that is, of the Gentiles, to whom he saith, salvation happened by the ruin of the jews, that they might be provoked to follow them. Where we see the word world also restrained for them that appertain unto that fullness of the Gentiles, which is appointed to come into the room of the jews. Therefore it is idle and impudent wrangling to say: 
Huber. thes. 143  where be we able to find and plainly show in the whole Scripture, that the world is taken only for a certain kind of men, whom God hath chosen to be saved?  
But go to, let us annex to these the testimonies of Augustine, the very chief of the old Divines, 
Augustine.  and most practised in such questions against the Pelagians. He, tract. in joh. 110. upon that saying: that the world may believe, 
The word world attributed sometime to the reprobates only, sometime to the elect, and faithful only.  writeth after this sort: Behold he that said, I pray not for the world, doth pray for the world, that it may believe, because there is a world, whereof is written: that we may not be condemned with the world. For this world he prayeth not, for he knoweth whereto it is predestinated. And there is a world, whereof it is written: The son of man came not to condemn the world, but that the world by him may be saved. Whereupon the Apostle also saith: God was in Christ reconciling the world to himself: for this world he prayeth, saying: That the world may believe that thou hast sent me. The same man in the next tract saith: Who are those whom he saith are given him of his father? They be those whom he received of the father, and whom he himself chose out of the world that they might not be of the world: and yet they themselves are the believing and knowing world, that Christ was sent of God the father, that so the world may be delivered from the world, and that the world which is reconciled to God, may not be damned with the world that is enemy to God. And about the end of the same Tract upon that saying: The world doth not know thee, he saith, The world surely which is predestinated to damnation, by desert doth not know: but the world which he reconcileth to himself through Christ, doth know not of desert but of grace. Again, tract. 53. Evil men are called the world, because they be scattered through the whole earth: and good men also are called the world, because they likewise be dispersed through the whole earth. Whereupon the Apostle saith: God was in Christ reconciling the world to himself. And in this sense in the same place he expoundeth the saying: Now is the judgement of this world, to wit, the judgement not of damnation, but of separation, whereby it shall come to pass, that far and wide sins shall be pardoned, and thousand thousands shall be delivered through faith from the power and rule of the devil, and reconciled unto God.  

Ambrose.  Likewise Ambrose saith in Psal. 118. serm. 12. The whole world is truly in the Church, wherein there is not the jew only, nor Grecian, Barbarian, Scythian, bond or free, but we are all one in Christ jesus. By these sayings it appeareth that it is a very rotten foundation, that the word (world) wheresoever it is expressed in the Scripture in the matter of grace, doth note out an universality of all mankind, none at all excepted.  

The first place. joh. 3. World taken for mankind indefinitely.  Now let us consider the places by themselves severally. As touching the words, joh. 3.16. So God loved the world, we say that by the name of world, mankind indefinitely is meant, as Christ saith, joh. 17. I pray not for the world, that is, for the reprobates, but only for them whom the father gave unto him, and should believe in him. 
Rom, 8.  Paul also to the Romans declareth, that the love of God in Christ is so great, that the beloved of God are made unconquerable, against things present, and to come, and against all the temptations of the world: which thing certainly cannot be spoken of all men. Therefore that love belongs not to all, albeit generally God hateth nothing of those things he hath made, as we have seen before.  
But go to, let us answer the contrary reasons, whereby they endeavour to prove, that the word world, which is very doubtful in the Scripture, is here necessarily taken for the whole mass of mankind, altogether say they, as it is taken Rom. 5. By one man sin came into the world, and death by sin. D. jacob Andrea's Colloq. Mompel. appealeth unto the judgement and one consent of all writers and interpreters old and new. Great rashness certainly, which to suppress, I will produce one of many, even Rupertus Tuitiensis, who flourished about 400. years ago. He in Comment. in joh. wherein he diligently useth to follow Augustine, thus writeth upon this present place: We take the world surely which God loved, 
World, for the elect and faithful, before and since Christ.  for mankind that is, quick and dead: dead truly, who expected through faith Christ to come: alive, who either of jews or Gentiles should believe in him. For so he saith without difference of jew or Gentile universally, that whosoever believeth in him should not perish, but have eternal life. In the judgement of Augustine this exposition is confirmed by the sentence immediately added of Christ, when he saith: for God sent not his son into the world to condemn the world, but that the world may be saved. It is the same world doubtless which the father loved, and which Christ came to save. And that world for whose salvation Christ came, 
Tract. 110.  as Augustine witnesseth (as we cited before) be the elect and believers. Hearken Huber, and cease to be angry, if this interpretation please us also: or else if thou canst disprove it, remember that thou must contend with reasons, and not with railings, to find out the truth. But have ye any reason? D. jacobus bringeth for a reason, that Christ addeth in the same place: This is the judgement, 
Coll. Momp.  that light is come into the world, and the world loved darkness more than it. Here the word world, saith he, cannot be understood of the elect only, but specially of those who are rejected and damned. But he negligently alleged the text: for it hath, men loved darkness. There is no mention of world. 
Thes. 119.  Huberus proof is nothing sounder. Christ (saith he) divideth the world into two sorts: into such as receive, and such as withstand the light, or of believers and unbelievers. Therefore to both sorts of men did God send his son. I answer, the Antecedent is denied. Among men truly some believe, others do not: some love the light, others hate it: but that Christ divideth that world, whereof he had said, (So God loved the world) into two kinds, it cannot be proved out of the text. Thus it appeareth that there is no argument here out of the word world. Further, albeit it should be granted, that by world there, is meant all men, it would not yet follow, that Christ and his benefits do therefore belong to all, whether they believe or not, seeing they are expressly restrained unto the universality of the believers, while it is added: that whosoever believeth, should not perish, but have eternal life. What can be more clear?  

The 2. place. joh. 1.  As touching the place, joh. 1.29. Behold the lamb of God that taketh away the sin of the world: we willingly grant, that the sacrificing of this Lamb is sufficient for all the sins of all men: but as touching the effect, Christ taketh away sins from such as confess them, and believe, as john himself witnesseth, 1. Epist. 1. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity. Again, If we walk in light, as he is the light, we have fellowship with him, and the blood of Christ purgeth us from all sin. He calleth it sin in the singular number, for any kind of iniquity. And where he saith (of the world) he draweth the efficacy of this sacrifice indifferently unto the redemption of Gentiles and jews, lest the jews should think that the redeemer was sent to them alone. Hereupon the Saints in that song of the Lamb do sing, Apoc. 5 9 Thou wast slain, and hast redeemed us to God by thy blood, out of every tribe and language, people and nation, and hast made us to our God kings and priests, and we shall reign upon the earth.  
As touching the words of Christ, joh. 6.51. 
The 3 place. joh. 6.  The bread which I will give is my flesh, which I will give for the life of the world: out of that whole Sermon it is clearer than the noon day, that not every one is made partaker in very deed of this spiritual & eternal life, and also of that true heavenly bread, but such as by faith come unto him, and eating his flesh and drinking his blood, are incorporated into him, as they be, whom the father hath given to the son. For the truth saith: Verily I say unto you, unless ye eat the flesh of the son of man, and drink his blood, ye shall have no life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life. For my flesh is meat in deed. As the living father hath sent me, and I live by the father: so also he that eateth me doth live by me. Than which words what can be spoken more clear, for the confirmation of our opinion, to wit, that the effect of this sacrifice, whereby Christ offered himself to the father, as a sweet smelling favour for the life of the world, belongeth not unto all without respect of faith or unbelief, but unto them who are incorporated into Christ to be partakers of the spirit? 
Tract. 26.  For participation (saith Augustine) whereby we eat him, is the cause that we live through Christ. Neither can a man live by the spirit of Christ, unless he be of his body, as my body liveth by my spirit, and thy body by thine.  
How is then Christ the life of the world? 
2. Objections.  for he witnesseth that he giveth life unto the world, and that he will give himself for the life of the world. Further, Christ said unto all to whom he preached: My father doth give you true bread from heaven, and yet many of them afterward went away from him. Therefore that bread of life belongeth to all alike, 
Hub. thes. 125.  to backsliders, and continuers; to the saved, and the damned.  
Answer to the first. To the first objection I say, 
Rom. 4.  as the Apostle writeth of Abraham, that by promise he was made the hear of the world, that is, the father of all the faithful: so that much more Christ is rightly termed the life of the world, as far forth as he bestoweth eternal life upon the sons of Abraham dispersed through the world. Secondly, he is also the life of the world, taking now the world for all men, who are, have been, and shall be, as far forth as no one man of all mortal men can have life but by him albeit notwithstanding not all in very deed are quickened. For there is not in any other salvation or life, 
Acts 4.  neither is there any other name under heaven, which is given among men, whereby we must be saved. Thirdly, he did that which lay in him, offering such a sacrifice, which was sufficient to have taken away the destruction of all, and to have restored life to all: but that the unbelievers receive not life, they are in fault by refusing Christ, as Theophilact upon this very place, and upon the 9 to the Hebrews teacheth. The same man noteth, that the life of the world may be also understood for the general resurrection, that he gave himself for the life of the world, as fair forth as his death hath procured a general resurrection to all mankind. But this seemeth to be too much forced.  
Answer to the second objection. Unto the later objection: The father giveth you heavenly bread: I answer that it may be expounded two ways: He giveth you that is, he offereth you, (for Christ was in the midst of them) it remaineth that you would receive it: or rather that the word (you) be taken concerning the body of the people indefinitely, and not of every person among the people, after such a like phrase altogether, and opposition in the matter itself, 
Matth 3. Luk. 3.  as is in the saying of john Baptist: I truly baptize you with water: but there cometh one who is stronger than I, he shall baptize with the holy Ghost and fire. Which thing john (as Luke saith) spoke unto all, even to the Pharisees and Saducees, as it is in the other Evangelist. Yet who here, but one that is too too ignorant and impudent, will maintain by the word (you) that all were baptized of Christ with the spirit and fire, as many as had heard that word from john? But he that will simply understand it, the sense is plain, to wit, that john, as a minister of the outward work, did baptize with water: but Christ as the Lord did give the spirit. For the force of Baptism is of God alone, and not of the minister, saith Ambrose Epist. 217. So the sense of this place is, that it belongeth not to Moses, but to God to give that true bread from heaven: that Moses as a servant in the house of God gave them Manna, corporal food, and the figure of that spiritual, which God giveth, and not man. Whereupon it is also called by Christ the bread of God. Augustine also giveth this sense, and the words require it, and it is confirmed with that, which in the same chapter Christ saith: Labour for the meat which abideth unto eternal life, which the son of man will give unto you, to wit, if you shall believe in me. For seeing this meat abideth unto eternal life, it appertains not unto the damned, who shall hunger and thirst for ever.  
Touching the sayings: I came not to judge the world, 
The 4. and 5. places out of joh. 3. and 12. 2. Cor. 5.19.  but to save it. Also, God was in Christ, reconciling the world unto himself, it appeareth plainly by the testimonies of Augustine before alleged, that they be rightly meant of the believers through the whole world. For, that sins may not be imputed unto us, but that we may be made the righteousness of God in Christ (as this reconciliation of the world is described of Paul) a true faith in Christ is required: 
Rom. 3. & 4. joh. 3.  but upon the unbelievers the wrath of God abideth. So of that we say: Christ is the Saviour of the world, it doth not follow, that all and every one in mankind, whether they believe or not, are therefore redeemed from all sin and condemnation, and made partakers of salvation in Christ: 
Matth. 1.  but the Lord jesus saveth his people from their sins, that is, all who hope in him. And because they be dispersed through the world, 
In what sense Christ is the life, light, and saviour of the world.  for this and other causes before declared, he is worthily termed as the life of the world, so also the Saviour of the world. As also he is called the light of the world, yet all without difference are not pulled out of darkness by him. In the mean while, because all believers in him have the light of eternal life, and no man can attain to any light of grace but by him, this praise rightly belongeth unto him: 
A comparison of the Sun.  even as the visible Sun is the light of the world, and of right is said to lighten the world every day, albeit in the mean while so many things in the world are still without light, either because they be not capable of it, or because abiding in darkness, they come not to the light that they may enjoy it.  

The 6. place. 1. joh. 2.  The words out of john 1. Epist. chap. 2.2. as yet remain. Little children, if any man sin, we have an advocate with the father, and he is the propitiation for our sins, and not for ours only, 
Thes. 1●1.  but also of the whole world. Here Huberus is beyond measure puffed up, that this place is notable and unanswerable. It is so altogether, but not in that sense, for which he so stoutly striveth. And he saith, that if we can bring one place out of the Scriptures, that Christ is a propitiation for some men only, that is, for the believers, than he will assent unto us.  
But the answer is twofold. If men like to understand the place of Sufficiency, we willingly grant, that the blood of Christ is sufficient to appease God for the sins of all men, so that there was no need of another expiation or sacrifice for the cleansing and salvation of all, so that all could and would apply to themselves by faith that satisfaction. And so of the new writers Illyricus also, whom our adversaries use greatly to advance, declareth in his gloss. What if thou mayst see jacob Andree himself Coll. Mompel. pag. 514 & 546. to come to that point at the length? yet beside the matter altogether: for he was to prove, that Christ not only sufficiently, but also effectually hath satisfied for the sins of all, none at all excepted. This when he had taken in hand to prove by this present testimony, & was at a set in the mire, (as the proverb is) he fled unto the vulgar saying of the Schoolmen, that Christ died for the sins of all men sufficiently, although not efficiently. Singular dexterity of a profound disputer doubtless.  
This then being granted of the sufficiency and power of this propitiation, I say according to the propounded distinction, that in very deed notwithstanding, the blood of Christ doth profit the faithful unto the appeasing of God's wrath, and not the unfaithful: as it is plainly written, Rom. 3.24.25. We are justified freely by the redemption made in Christ jesus, whom God set forth to be a propitiation through faith in his blood. And john himself, 1. joh. 1. If we walk in light (saith he) we have fellowship with God, and the blood of Christ purgeth us from all sin. 
Apoc. 5.9.  After which sort also the Church out of every tribe and tongue is described of him, as unto which the propriety of redemption by the blood of the Lamb slain doth appertain. Dost thou not see Huber, that Christ effectively (whereof the question is between us) is the propitiation of the believers, and not of unbelievers?  
And the words of john do well agree unto this universality of the believers: He is the propitiation for our sins, and not for ours only, (to wit who now believe) but also for the sins of the whole world, that is, of the believers now, and of such as shall believe hereafter in his name unto the end of the world. As also Christ the high priest of our profession, (whose words john seemeth to have followed of purpose) in his last most fervent prayer, 
joh. 17.  prayed his father not only for the believers then, but also for them who afterward should believe, 
Tract. 110.  whom also (as we observed before out of Augustine) he in the same place calleth the world, when he saith: that the world may believe that thou hast sent me.  
And of this very world of believers out of all nations and of all times, that is, 
The world of believers is the Church throughout the world.  of the Church throughout the whole world, Augustine expoundeth this very place of john, Tract. 1. & Epist. 48. in these words: The whole world is set in evil, because of the tars which are through the whole world. And Christ is the propitiation of our sins, and not only of ours, but of the whole world, because of the wheat which is through the whole world. And more fully, Tract. 87. in joh. The universal Church (saith he) is most commonly called by the name of the world: even as that is, God was in Christ reconciling the world to himself. And that, The son of man came not to judge the world, but to save the world. And john in his Epistle saith: We have an Advocate with the father jesus Christ the just, and he is the propitiation of our sins: and not of ours only, but of the whole world. The whole world therefore is the Church, and the world of perdition doth hate the world of redemption. These things Augustine.  
Cyrill also upon john, lib. 11. cap. 19 reconciling the words of Christ, I pray not for the world, with the saying of john, writeth after this sort: john seemeth to differ from our Saviour. For our Saviour refuseth here to pray for the world but john affirmeth, that he is a propitiation and advocate not for our sins only, but for the whole world. But S. john, because he was a jew, lest the Lord should seem to be an advocate with his father for the jews only, and not also for other Gentiles, which being called, do obey, necessarily added (for the whole world.) But the Lord jesus separating his own from such as are not his, saith, for them only who keep my words and receive my yoke, do I pray. For whose Mediator and high priest he is, to them only he attributeth worthily the benefit of mediation. These things Cyrill.  
In like manner the author of the calling of the Gentiles, lib. 2. cap. 1. expoundeth the saying of john no otherwise but of the fullness of the faithful, whereof there is accounted a certain special universality, that out of the whole world, the whole world seemeth to be delivered, and out of all men, all men seem to be taken: and that according to the use of the Scriptures, naming for a part of the earth, all the earth; and for a part of the world, all the whole world; and for a part of men, all men, as plentifully the same man showeth lib. 1. cap. 3. Further, the Church of Smyrna in the Epistle of the life of Polycarpus (which Eusebius reciteth) speaking of Christ saith, 
Euseb. hist. eccl. lib. 4. c. 15.  that he suffered for the salvation of the whole world of them that are to be saved. 
Coll. Momp. pag. 546.  Hereupon again the great rashness of jacob Andreas appeareth, who boldly affirmeth, that this is most certain and undoubted of, among all truly godly & sincere teachers, that the words of john ought to be understood of all men, none excepted. By these men which I have produced, being without controversy godly and sincere teachers of the Church, it appeareth that it is most false.  
But john set down the universal particle, of the whole world. As though that world of good men had not his universality. Certainly the same Apostle feared not to say, the whole world lieth in evil, that is, 
1. joh. 5.19.  because of the tars which are through the whole world. And in the Gospel after john the Pharisees say: Ye see that we profit nothing, 
john 12.19.  behold the world goeth after him. Where so old an interpreter as Nonnus the Greek Paraphrast, and Luther's Dutch translation read with the universal particle, the whole world followeth him. Shall we say, as these men do, that all men none excepted, followed Christ? What were more foolish? So Matth. 8.34. The whole city went out to meet Christ. And Luk. 7.29. The whole people and publicans justified God. The Kings of the whole world were gathered by unclean spirits to fight. Apoc. 16.14. and 13. there, The whole earth followed the beast. This usual kind of speaking in the Scriptures, interpreters commonly do imitate. So Augustine Tract. 4. in joh. writeth: that the whole world is Christian, 
Mark this.  and the whole world is wicked because through the whole world there be ungodly, and through the whole world there be godly. The same man in Psal. 22. upon those words: In the great Church will I confess unto thee: the great Church is the whole world, and for this whole world, that is, for the Church dispersed every where, he saith that the blood of Christ was shed, and it was wholly redeemed, and not only Aphrica, as the Donatists did shut up the Church in a part of Aphrica.  
I omit others, and return to the examples of the Scripture, adding this unto the former, that in Luke 2. it is read, that there went out an edict from Augustus Caesar, that the whole world should be taxed. Seeing here divers nations being associated through the authority of the only Roman Empire, have the name of the whole world; what marvel is it, that the fullness of the Gentiles, being called unto the unity of the faith and the body of Christ, doth obtain the account of the whole world? 
De vocat. gent. lib. 2. cap. 6.  For Christian grace is not contented to have those limits that Rome had, but it hath already subdued many people unto the sceptre of the cross of Christ, whom Rome by his weapons brought not under subjection. Wherefore the universal term nothing hurteth the exposition before alleged: as neither doth that prejudice it, which Huber writeth, 
Thes. 135.  of an argument from the general to the special, or from the special to individuaes or singulars. Certainly from the generality of the faithful, 
Mark this.  the argument proceedeth to thee & to me: that if any man sinneth and believeth in Christ, there is an atonement purchased for him through faith in the blood of Christ And these things thus far of the testimonies, wherein mention is made of the world in the matter of grace.   

CHAP. VI Answers unto the sayings of the Scripture touching the universality of the preaching of the Gospel.  
THere be also other places of the Scripture cited, which teach that the Gospel belongeth to all: as, that which Paul, Rom. 16. testifieth: that that mystery was kept secret from all eternity, and was declared in his time to all nations by the decree of the eternal God. And Colos. 1. of the same mystery hid from the world and the former ages, he saith: that it was then revealed by God to his Saints, to whom he would make known, what are the riches of this glory among the Gentiles. Of the same sort also is that which is alleged out of Acts. 17. The times of this ignorance God regarded not, but now it is preached to all men every where, that they repent. And to Tit. 2. The grace of God which bringeth salvation to all men hath appeared. Again Luk. 24. Thus it is written, and thus ought Christ to suffer, and that repentance and remission of sins must be preached in his name among all nations. Such places as these are brought, not so much to prove an universal redemption of all men, as many as come of Adam: as to hurt, and with cavils to shift off the doctrine of God's predestination, which in many places is taught in the word of God, and so fortified with evident testimonies, as that it may be pressed, it cannot be oppressed. But of predestination we have purposed to speak in another place, we will not here undiscreetly mingle things together. Yet three things I will briefly give admonition of.  
First, as I said, because the Gospel is preached to all, 
Three admonitions worthy observation.  it can not be gathered thereof that redemption and righteousness and other riches of the grace of Christ therefore belong to all by propriety and fruition: but the riches of the Gospel are properly theirs who obey the Gospel. For they are called blessed of Christ, who hear the word of God and observe it. 
Luk. 11.  But in whom the word of the Gospel is not mixed with faith, hearing doth not profit them, 
Heb. 4.  as is fully showed in the epistle to the Hebrews, by the example of the old people.  
Secondly, I say that it is foolish and false, 
The 2 admonition. Hub. thes. 104. & 107.  which these men mean, that the Gospel of salvation doth precisely belong to all and every one, and that the riches of the grace of Christ be equally exhibited to every man among all nations, no man excepted at least, as touching external preaching. They prove it, because the Apostle witnesseth, 
Colos. 1. Rom. 16. Luk. 24.  that the mystery of the Gospel had been already preached in his time among all nations, and declared to every creature under heaven Also because Christ commanded that repentance and remission of sins should be preached in his name among all nations. In these places they would have meant (by all nations) every one in all nations (which is a very marvelous gloss.)  
I answer, that by comparing of the like phrases, 
(All nations) is not taken in Scripture for every one in all nations.  and by the thing itself, the falsehood of that gloss, as too gross and intolerable, is easily confuted. We read 1. Paral. 14. the last verse, that the fame of David went out into all the earth, and that the fear of him was upon all people. And Psal. 118. he there complaineth, that all nations compassed him. Also we read, that all nations were subject to Nabuchadnezzar to serve him, jere. 27. vers. 7. and that his dominion was in every place, and over all men and beasts, Dan. 2.38. As also those sayings are: Ye shall be hated of all nations, Matth. 10. Teach ye all nations and baptize them, Matth. 28. He suffered all nations to walk in their own ways. Act. 14. And of Paul, Rom. 1.5. that the Apostleship was given unto him for the obedience of the faith among all nations. In like manner of the whore of Babylon, Apoc. 18.3. and 23. that all nations have drunk of the wine of her fornication, and that all nations were seduced with her witchcraft. What monstrous absurdities will arise, if in these and such like places by all nations, should be understood every one in all nations?  
Objection. The matter itself also many ways is against this exposition, whereby they would have all nations to be taken for every one of all nations. For the Apostle saith, that already in his time the Gospel was declared unto all nations. For it is most certain, 
Very many nations long after the Apostles time, and in their time, never heard of the Gospel.  that long after the Apostles times, there were innumerable nations, among whom the Gospel was not as yet preached: much less, that while the Apostles lived, it was preached to every one of all nations. Augustine witnesseth Epist. 80. that there were innumerable barbarous nations in Aphrica: to say nothing of so many other nations under heaven, lately converted to the faith of Christ. But Paul saith, that the Gospel in his time was preached to all nations and to every creature under heaven. That is true, but in that kind of speaking, wherein the former places in the holy Scriptures are uttered, and wherein all judea is said to go out unto john, and was baptized of him. As also Hierome expoundeth the saying of Paul, that he taught all men in all wisdom, that is, the jews and Gentiles. For he were mad that would think, that the Apostle taught the doctrine of the Gospel to every one every where.  
But as for that, that the grace of God which bringeth salvation is said to have shined to all men: it is very well expounded of Hierome in Comment. to be said to all men, because no condition is excepted: neither is there any difference of bond and free, Grecian, Barbarian, circumcised, uncircumcised: but we are all one in Christ, and all of us are called unto the kingdom of God, to be reconciled after we have sinned, not for our merits, but through the grace of our Saviour.  

God never sent the preaching of the Gospel to all and every one every where. Reasons.  And that it may also more appear, that God doth not vouchsafe all and every one the external preaching of the Gospel, what shall we say of so many thousand children, who daily die and have died hitherto, before they had the use of reason, or else at the least, before they heard any thing at all of the grace of the Gospel? What? that among men grown and of judgement and discretion there be innumerable in all ages, to whom the light of the Gospel doth not shine, but are suffered to remain in darkness by the just judgement of God? Of which thing let the reader peruse Augustine ad Euodium Epist. 99  
Further, if it were very true, that now in the time of grace, the gift of hearing the Gospel were equally exhibited to every one among all nations: what shall we say of the former ages, in the times of ignorance, wherein all nations were suffered to walk in their own ways? Surely God left not himself without witness among the Gentiles, 
Acts. 14.16.  by doing them good, and giving them from heaven rain and fruitful seasons, filling men's hearts with food and gladness, which all, continually preached the clemency of the free giver. Notwithstanding the Apostle affirmeth, that the mystery, 
Colos. 1. Rom. 16.  whereof we speak, was kept secret in the ages and generations that are past. And of old the mercy of the Lord, which is not wanting in any generation, was set out unto all nations by the testimonies of nature: but the doctrine of the Law and Prophets directed none but the house of jacob, and some few other who laboured to have part in the calling of the Gentiles, which should come at the length.  
The third thing that seemeth worthy of consideration here, is this, 

The 3. admonition.  
The word is preached alike, but all profit not thereby, and they that do, have not the like measure of grace. joh. 5.   that albeit by the ministers of the word and of the grace of God, the one truth and the same grace is preached to all, and the same exhortation is used: yet the like fruit followeth not in all. For some profit by the hearing of the Gospel, others do not, nay they be hardened: and all that profit, attain not to the same measure of increase. Whence cometh so great unlikeness, but from the unequal grace of the caller? No man cometh unto me, (saith the Lord) unless the father draw him. Every one that hath heard and learned of the father, cometh to me. And if all that have heard and learned of the father, 
The Lord must be our teacher, or else we cannot learn.  come, we gather with Augustine, de praedest. sanct. cap. 8. that every one truly who doth not come, hath neither heard nor learned of the father. For this school (as the same man notably saith) is far off from the senses of the flesh, wherein the father is heard and teacheth, that men may come to the son. There is also the son himself, because he is his word, through which he so teacheth, neither dealeth he with the ear of the flesh, but of the heart.  

1. Cor. 3. He only must give increase, or else all is in vain.  But we hear also the Apostle saying: We are God's husbandry, and God's building. And, Paul planteth, Apollo watereth: but neither he that planteth, nor he that watereth, is any thing, but God who giveth the increase. From him is the beginning, the progress, and the accomplishment of every good work, 
Phil. 1. & 2. He must begin to build us, and he must finish the work.  as the Apostle saith: He that hath begun in you this good work, will make it perfect unto the day of Christ jesus. And again, It is God who worketh in you to will and to do. And lest peradventure a man should ask, why are these special benefits of grace given to some, and denied to others: he addeth in the same place, 
God's good pleasure is the cause that some have grace given them, others have not.  that he doth so of his good pleasure. To which sentence the words also Colos. 1. do manifestly give testimony, where Paul saith: that the mystery kept secret from all ages, is now revealed unto his Saints, to whom it pleased God to make it known. As if he should say, that no not at this present is this mystery made manifest to all and every one, but unto the Saints of God, that is to the Apostles, and to such who by their means have believed. And lest thou should ask, why it hath been, and is revealed daily to his Saints, and not to the rest, he addeth straightways: to whom he pleased: as Theodorite and Theophilact have well considered in the exposition of this place.  
By all these things it is very plain, that the works and gifts of the divine grace are never bestowed alike upon all, 
A threefold calling.  but differ very greatly. For we see a threefold calling. One general of all, by the voice of nature, which never ceaseth: an other special, by the voice of the Gospel, which also already is made common to all, since the Gospel is preached in the New Testament to every nation: and thirdly, whereby the elect are called, whereof it is said: 
Rom. ●.  Whom he hath predestinated, them also he called, not verily with that calling, (saith Augustine, De pursue. sanct. lib. 1. cap. 16.) whereof it is said: Many are called few are chosen: but with that, whereunto whosoever belong, they are taught of God. Neither can any one say: I have believed, that so I may be called, because the mercy of God preventing him, he is so called, that he might believe: and none of these perisheth. For whatsoever the father hath given me, (saith the son) cometh unto me, and I will lose none of them.  
Of this variety of the grace and gifts of God, sound and plenteously entreateth the author of the books of the calling of the Gentiles, whose words among other are these, lib. 2. cap. 3. The height of the rich wisdom and knowledge of God, (whose judgements are unsearchable, and his ways past finding out) hath always so tempered mercy and judgement, that by the most secret will of his eternal counsel, he will not have the same and like measure of his gifts to be in all throughout all generations, and among all men. For he hath after one manner benefited those, whom he thought meet to know him by the testimonies of heaven and earth: and another way those, for whom he would provide not only by the service of the elements, but also by the doctrine of the Law, the oracles of the Prophets, the signs of miracles, and the works of the Angels. But what should be the cause, or the reasons of these differences under the same grace, while the Scripture is silent, who shall speak, saith he? Let men with patience and quiet minds be ignorant of a secret so far from the thought of man, wherein the knowledge of Paul the Apostle passeth from disputing to wondering. Let a fuller handling of this argument concerning calling (which whether it work in every man, or people, and among men generally, is appointed from above, and greatly to be considered) be fetched from the same author, who was a man (as the very matter showeth, and Erasmus in his preface judgeth) diligently exercised in the sacred Scriptures, and of a sound and sharp wit.   

CHAP. VII. Testimonies of the old Testament are examined.  
LEt us proceed to the places of the old Testament. First, the promise is cited Gen. 3. 
Gen. 3.  The seed of the woman shall break the serpent's head. This promise is to be taken, saith this disputer, of whole mankind, and of the whole repairing of the whole kind. 
Thes. 33.  But this disputer is far wide, extending the blessing, which is proper to the Church, unto strangers: for the son of the virgin, 
The breaking of the Serpent's head by Christ is proper to his members.  jesus Christ, is promised, who should destroy the works of the devil, and he being conquered, should set his Christians at liberty from his power, to reign for ever with himself, in the inheritance of the Saints. Hereupon saith Paul, Rom. 16. v. 20. The God of peace shall tread Satan under your feet shortly. Where he restraineth without question the victory against Satan unto the faithful, of whom also, 
Colos. 1.  Col. 1. he saith, He hath made us meet to be partakers of the inheritance of the Saints in light, and hath delivered us from the power of darkness, and translated us into the kingdom of his dear son, to wit, through faith: without which (saith Ambrose) there is no going out of hell, 
Ambrose in epist. ad Col.  or out the power of darkness, wherein we were held captive of the devil. Moreover, that reparation and victory against Satan, as it is promised, respecteth not only the merit, but also the efficacy of Christ, whereby he maintaineth and preserveth in the conflicts of this life, the salvation which he purchased for us, and strengtheneth us against the devil, the world, and our own flesh, with the virtue of his spirit, until at length we obtain full victory. 
De pass. & cruce Domini.  For it is the work of our Saviour (saith Athanasius) not only to deliver us from bondage, but to destroy the author thereof, lest he growing strong, do supplant us, and make void the conquest of the deliverer. And now experience and Scripture teach it to be far off from all the sons of Adam, 
1. Thes. 3.3 and 5.23.  to be after this sort victors over Satan: but that victory God bestoweth upon his Saints. And also by those words in Moses, I will put enmity between thee and the woman, 
The reprobate● are excluded from the promise.  between thy seed and her seed, the reprobates are manifestly excluded from the promise: for they are joined to the devil, who is the head and father of reprobates: and against this kingdom of Satan, that is, against the devil and his members, victory is promised to the Church through Christ, for in the seed of the woman, altogether as in the seed of Abraham, the sons of the promise are accounted, Rom. 9.8. and 4.16.  
But let us see the pretty reasons of the Adversary. First, 
The adveraries reasons to prove reprobates to be delivered from Satan by Christ.  he will have this place to be understood of the whole repairing of whole mankind, because not only a part of the body of the devil, but his head should be broken. A fine reason, as though the head also were not a part of the body. Secondly, because the head of the devil was to be broken through Christ, we must needs understand, that so the devil is trodden down, that he doth not exercise the power of death any longer against them for whom he is destroyed. But this hath place only in them, who are the members of Christ. He bringeth also for declaration those sayings: 
joh. 12. 1. joh. 3. Heb. 2. Colos. 2. Luk. 11. Matth. 12.  that the prince of this world is cast forth: that the son of God came to destroy the works of the devil: that by death he hath destroyed the devil: that the devil and all his power was triumphed over. Also, that he coming upon the palace of the strong armed man, overcame him, and took away all his armour, and divided his spoils. From these he laboureth to infer, that not any one is excepted, who hath been brought under the power of the devil, whom Christ hath not delivered from him, or else to whom the head of the devil is not broken. These words be talk, but not weighty reasons. For so Augustine discoursing of those things very exactly saith, Tract. 53. 
The devil is overcome and destroyed for the faithful only, and in them.  in joh. The devil possessed mankind, and held them guilty of punishments by the handwriting of sins: he bare rule in the hearts of unbelievers. But by the faith of Christ through his blood which was shed for the remission of sins, thousands of believers are set free from the power of the devil. This thing he called judgement, separation, and expulsion of the devil from his redeemed ones. The same man a little after: God foresaw what he knew, that after his passion and glorifying, many people through out the world should believe, in whose hearts the devil was, whom when they renounce through faith, he is cast forth, to wit, out of the hearts of the faithful. The Master of sentences following Augustine in like manner, expoundeth those places, lib. 3. dist. 19  
Therefore they are the believers, out of whom he is cast out. In these he is abolished, overcome, and conquered, and his works are destroyed: 
Ephe 2.  but in the unbelievers, in whom the prince of this world as yet is effectual, he ceaseth not to exercise a lamentable triumph, 
1. joh. 5. 2. Tim. 2.  until they also through faith, which is our victory, get out of the snare of the devil, of whom they are held captives. And this the words of john do plainly confirm. 
1. joh. 3.  For if he who committeth sin, be of the devil; and he who is borne of God, sinneth not: surely the works of the devil are in very deed destroyed in none but in the regenerate.  
Objections. 
1. Cor 1●.  But if Satan be abolished and conquered, he is once and for all men together destroyed. Answer. Not so. For even the last enemy, death, shall be destroyed, and there shall be that most famous triumph of the last day over Satan: yet how great shall their number be, over whom death, and he that hath the power of death, the devil, shall for ever reign? Nevertheless, all things than shall truly be subject unto Christ, (witness the Apostle) as even now all things are subject unto him after a sort. 
All things are subdued under Christ and ye● Satan 〈◊〉 in the reprobates.  Contrarily how unskilfully doth Huberus except, that all things cannot be said to be subject unto Christ, if the greatest part of Satan's kingdom be not overthrown by him. Yea the whole kingdom of Satan shall be destroyed by him, specially at the last day: but for that cause there is no need, that Christ should adopt all none excepted into his kingdom of grace and glory. 
Reprobates and Satan are under his power to be damned.  In the mean while all reprobates with the devil and his angels are and shall be for ever put under the Lords feet, and he shall take vengeance on them in unquenchable fire, as upon subjects that are rebellious against his kingdom of power. For they know, 
The kingdom of God is taken many ways.  who have read the Scriptures, and ancient interpreters of them, that the kingdom of God is one thing, which is called the kingdom of grace: and the kingdom of glory is another thing: and there is also that, which is commonly called the kingdom of power, 
Psal. 145.  wherein the ungodly every one with the devils are comprehended. But the faithful be that kingdom of grace, which is here unto the end of the world, albeit not from hence, because we are strangers in the world, and it hath the tars mingled with it unto the harvest, saith Augustine tract. 115. in joh.  
As touching the parable of the strong armed man, 
Luk. 11.  albeit I deny not, that he may be said to be cast even out of the world, as far forth as after the passion of Christ, people through the whole world believed, as before Augustine declared: yet he is not described as altogether cast out of the house, that is, the world, but as bound rather therein. Neither be all his armour, all men: but it is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  complete harness in Greek, out of the which Satan is so stripped by that strong man that came upon him, that without his beck he cannot so much as move himself. And whereas the unclean spirit is said to return into him from whom he went out, that cometh to pass, because many renounce the devil more in tongue, then in heart, and in a true faith, and under the cloak of religion they are secretly evil: whom it is no marvel that we see to fall again, and that their last end is worse than their beginning. See Augustine in Psal. 48.  
There is another place, Esay. 53. 
Esay. 53.  We all as sheep have gone astray, and every one hath turned aside into his own way, and the Lord hath laid the iniquities of us all upon him. Therefore the sins of all men, whether they believe, or not believe, are satisfied & purged in very deed by the sacrifice of Christ. Unto the antecedent is answered, that the words of the text may be taken as the voice of the faithful, the Prophet in his own and in the person of such as are like him speaking, of us all: as in Paul also Abraham is called the father of us all, 
Rom. 4. Gal. 4.  and jerusalem the mother of us all. Certainly Augustine de peccasorum merit. & remiss. lib. 1. 
The true meaning of us all in the words of Esay. 53.  cap. 27. writeth thus: It is the voice of all the members of Christ: we all as sheep have gone astray, and he was given for our sins. Likewise S. Peter apply this place of the Prophet unto the faithful, saying, 1. Epist. 2. Ye were as sheep going astray: but ye are returned unto the pastor and bishop of your souls. And certainly that confession, We all have gone astray like sheep, is not the property of men that persevere and abide in sins: to say nothing, that it is spoken in the time past, we have gone astray, as of men converted already unto the shepherd of their souls  
And it is a very childish cavil, that the adversary would have the words not to be spoken of the universality only of the faithful, because the hearers of Esay were not all faithful. For this was no let, but the Prophet in those words might express the benefit of grace, which belongeth unto the universality of the faithful. What shall we say of Paul? had he only the faithful about him, or is he heard or read at this day of the elect only? And yet nothing fearing such captious wresting, he writeth as of the faithful and elect: the father of us all, the mother of us all.  
Secondly, though we grant that the iniquities of all men were laid upon Christ; we deny the consequence, that therefore by the sacrifice of Christ the sins of all be in very deed cleansed, and that all are justified, and received into grace. For to the intent that the sacrifice and merit of Christ may profit us to righteousness and grace before God, we need application by faith. 
Rom ●. Heb. 11.  For being justified by faith we have peace towards God: and without faith it is impossible to please God. Hereupon it is added in Esay: My righteous servant by the knowledge of him shall justify many, and he shall bear their iniquities. Albeit therefore he hath borne the sins of all by sufficiency: yet properly they be accounted his redeemed ones, in whom the true knowledge or faith of Christ shineth. But of this place more in the next book following.  
There is objected beside, that which the Lord saith, Zach. 3. I will take away the iniquities of this earth or land in one day. But it may be understood of judea, that being at one with his people, he will at length deliver them from the vexations and molestations of their enemies, which hitherto they have endured, while God was angry with their sins. Which exposition that restraint which is added, confirmeth, (of this earth) Further, if we like better to expound it of the whole earth there will be the same sense, which was before in the sayings of the redemption and atonement of the world. 
Apoc. 13.  Certainly Apoc. 13. It is read, that the whole earth followed the beast. Yet it cannot be thence inferred, that all and every man in the whole world have fallen from God, and that Christ hath not had his Church remaining among mankind.  
Further, 
Huber. th'. 179. Gen. 12. & 23.  there is brought forth the promise made to Abraham, Gen 12. and 23. In thy seed all the Nations of the earth shall be blessed. Where the adversary will have that blessed seed to be meant of all men without exception. This that he may wrest out, he expoundeth (all Nations) every one of all Nations. But whether should we believe? Huber, or Paul the Apostle of jesus Christ? Therefore of faith is the inheritance (saith Paul, Rom. 4.) that it may be sure to the whole seed not to that only, which is of the Law, 
All Nations taken for the faithful in all Countries.  but also to that which is of the faith of Abraham, who is the father of us all, as it is written: I have made thee a father of many nations. And Rom. 9 Not they that are the sons of the flesh, are the sons of God, but the children of promise are counted for the seed. And the same sense he at large repeateth, Gal. 3. The Scripture foreseeing, that God would justify the Nations through faith, preached the Gospel before to Abraham, saying: In thee shall all Nations be blessed. Therefore they which are of faith, are blessed with faithful Abraham. What either ignorance then or malice is it, to gainsay so plainly the exposition of the Apostle, and shamefully to revile them as enemies of that blessed seed, who (by seed) do understand with Paul the faithful every where of all Nations and countries? Paul then is an enemy of that seed. Fie upon that, Augustine is an enemy, tract. 1. in primam joh. Ambrose in Luc. lib. 3. and the whole company of the fathers.  
But (by all nations) every one of all nations do follow universally. This gloss doth not always, but most often deceive. Beside the examples above alleged, let these also here be considered. Psal. 22. All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall bow themselves before thee. And Psal. 72. All kings shall bow to thee, all nations shall serve thee. And Psal. 86. All nations shall come and worship thee O Lord, and shall glorify thy name. 
August & Basil. come in Psal.  These prophecies, as Augustine and Basill interpret them, are fulfilled in the conversion of the Gentiles, while of all Gentiles some do receive the brightness of divine knowledge.  

Esay. 2.  So in Esay it is foretold, that in the last days all nations shall come to the mountain of the Lord, and that the people shall walk in his law. Where again Basill rejecting this their filthy gloss, admonisheth, (which thing the very matter also proclaimeth) that it is not to be taken of the whole number in the land of the living, or of all men, whom every nation every where comprehendeth.  
Hence now there appeareth plainly an answer also to the saying, 
Thes. 181.  Psal. 2. Ask of me and I will give thee the nations for thy inheritance, and the ends of the earth for thy possession. Therefore (saith Huber) the adoption of all nations to be Christ's inheritance is promised. I grant, but not of all men, whom every 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 eternal inheritance, that we may be coheirs with Christ: and with God being as sons, may enjoy eternal life, being reform through the acknowledging of him unto 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: Ask 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 give thee the nations to be thine inheritance, whom thou mayst possess unto their salvation, that they may bring forth spiritual fruits unto thee. Neither doth the holy Ghost himself otherwise expound it by the mouth of David, Psal. 22. All the ends of the earth shall remember, and turn to the Lord, and all the families of the nations shall bow themselves before thee. For by faith and repentance, all nations unto the ends of the earth are made the inheritance, and peculiar people of God, 
Psalm. 7●. Esay 19  which was the peculiar dignity of Israel in old time. In respect of which grace it was also promised to Abraham, that he should be the heir of the world. Notwithstanding it is true as touching dominion, that all are subject unto Christ, not only all men, but also all things else in heaven and earth.  
That which is lastly alleged of the escape goat, Leu. 16. 
Levit. 16.  (that as all the sins of the children of Israel were put upon that goat, to be carried into the wilderness: so also Christ bore all the sins of the people and took them away) confirmeth our opinion, and not the adversaries. For not the sins of all men, but of Israel only, were laid upon the goat: so Christ hath taken away the sins of Christian people, who, as the Apostle witnesseth, is the Israel of God, 
Gal. 6.  prefigured by that carnal Israel.  
And these things of the first rank of arguments. Where now the indifferent reader may judge, whether the reproaches stick upon us, or upon the adversary, wherewith he would defame us: as though forsooth we must needs correct, 
Thes. 188.  amend, polish, cut away, and abuse the speech of the holy Ghost throughout the Gospel. Trifles.   

UNTO THE ARGUMENTS OF THE SECOND RANK.  

CHAP. VIII. Wherein general solutions or answers are contained.  
HItherto answer hath been made unto general speeches. The second class or rank followeth, wherein the adversary purposeth to prove peculiarly, that the reprobates (or as he speaketh in his Compend. thes the unbelievers) are equally redeemed of Christ, 
Thes. 23.  as they are, who through faith are made partakers of salvation in Christ. 
Three general observations.  But before we severally 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 only, and such as for a time have been mingled with the good in the Church, and counted in the number of believers, so long as the contrary appeared not in them. 
Of particulars, an universal conclusion doth not follow.  And of Particulars, when either both, or one of the propositions is such, it is evident, that an universal conclusion doth not follow, as this is of the adversary: that all reprobates and unbelievers, no less than the elect and truly faithful, have redemption and remission of sins in Christ. To prove this, he had need of other arguments through this whole class.  
Further, seeing all those places entreat of them, who are numbered with the believers and sanctified in Christ, and afterward unmindful of their calling slide into grievous falls: or else also fall away altogether from the truth, he taketh a preposterous course, who thence seeketh to maintain, that redemption doth universally belong as well to infidels as to true believers. For the proofs which are brought, describe the benefit of Christ in respect of faith, and apply it to them, who were numbered 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, beloved and elect of God, because of their external profession of faith and repentance, and the washing of sacred Baptism which they had received. For of such the Church judgeth charitably, leaving in the mean while secret things unto God the searcher of the hearts, who knoweth his own, and can discern between them that are froward, and upright in heart.  
Thirdly, it is to be marked, that they that so fall, are either elect or reprobate. 
Of the false and perseverance of the elect.  For the very elect and true believers do often fall into sins against their conscience, and greatly serve from the right way; as David and Peter: yet they err not finally, but are recovered, and brought back into the way before they die, and having their iniquity pardoned them, (which was committed) perseverance unto the end is imputed unto them: as Augustine largely teacheth, 
Aug de cor & great cap. 7. 2. Tim, 2.  de correptione & gratia cap. 7. For the foundation of God is sure, having this seal: The Lord knoweth who are his. And as the Lord himself saith in the Gospel, 
Matth. 23.  It cannot be that the elect should be deceived, to wit, finally. For if any of these perish, God is deceived, and overcome of man's sin. But he is never deceived, or overcome of any thing: Therefore of his elect none perisheth. Neither that only, 
2 Thes 3. Tit. 1.  but even true believers (seeing all men have not a lively faith in Christ, but the elect) are kept by the power of God unto salvation through faith, 
1. Pet. 1. jer. 32.39, 40.  as Peter testifieth. And this is the meaning of the promises: I will give unto them one heart, and one way, and I will make an everlasting covenant with them, & I will put my fear in their hearts, that they may not departed from me. Also, I will plant them in their land: 
Amos 9.15.  neither shall they be any more rooted out of their land, saith the Lord. Who are these but the faithful, planted in the courts of the Lord and engrafted into Christ by a true faith? And by the testimony of john, He that is borne of God, sinneth not, because the seed of God abideth in him: 
1. john 3. 1. Pet. 1.  neither can he sin, because he is borne of God. For we are not borne again of mortal, but of immortal seed by the word of the living God who abideth for ever. 
Hub●● thes. 29. 1. Tim. 1 & 4.  Objection. Which thing seeing it is so, that word being once by regenerating faith apprehended, and received into the heart, abideth for ever, and can no more fall away as Luther hath well observed upon that place.  
Answer. As for that which is objected, 
Faith for the doctrine of faith. Adverse. Anthrop. morph. cap. 9  that some fall away from the faith, and make shipwreck of it, we must understand, that faith is often taken for the doctrine of faith. And so many do fall from faith, going back from the doctrine which they did profess, & also cleaving unto doctrines of devils, while they would seem to follow Christ, as Chrysostome and Theophylact expound those places, and Cyrill of Alexandria also hath it, that Hymeneus and Alexander made shipwreck concerning faith, because they said, that the resurrection was passed already. To this end serveth the answer, that an historical faith is one thing, 
diverse significations of faith. Credere Deo, credere Deum, credere in Deum. Aug de Tempore Serm. 181.  and a justifying and saving faith is an other thing: or, that it is one thing credere Deo, and another thing, credere Deum, and another thing credere in Deum: that is, to believe God, to believe that he is God, and to believe in God. To believe God, is to believe that the things be true which he speaketh, which many evil men can do. And to believe that he is God, even the devils may. But to believe in God, they only know who love him, and who are Christians not only in name, but also in deeds and life. For faith without love, is the devils faith & vain: but with love, it is the faith of a Christian. And this faith of a Christian settled in the foundation, suffereth no man to perish, as Augustine writeth, which thing a certain gloss also of Luther's upon the 7. 
De fide & operibus, cap. 18.  of Matth. confirmeth in these words: That faith which is effectual by works, purifieth the heart, and such virtue standeth unmovable against all the force of winds, and the power of hell, because it is grounded upon the rock Christ. Otherwise is the state of those, that have an historical, devilish, and dead faith only, and therefore counterfeit and not true, because it is not lively: notwithstanding it may be called true, as touching true notions or knowledge, and agreeable to divine revelations.  
These things as touching the perseverance of the elect and truly believers, Heerbrandus Disputatione Tubingensi de electione, plainly confirmeth, which I here produce, that these new disputers (who now out of the same school sow contrary opinions) may be less angry with us. For thus it hath determined: that those who are predestinated to life, do not fall away finally: and that such are they, who understand themselves to be engrafted into Christ by a true faith. And whereas many do fall away, who are in writing recorded to have had faith, that they had only a temporary faith, without true regeneration of the heart. These things saith he, in the foresaid disputation, thes. 40.45. & 47.  

Of the fall of reprobates that were in the Church.  Now, as touching the other part, concerning reprobates, who for a time have a place in the Church among the sons of God, that rule is well to be marked in the second chapter of the first of john, verse 19 They went out from us, 
Tract. 3. in epist. Io.  but they were not of us: for if they had been of us they had surely continued with us. He speaketh of them (as Augustine doth notably set forth this place) who by chance going out, return not again: who also when they are within, are not of us, 
How reprobates are called believers and partakers of redemption. Rom. 1. 1. Cor. 1. Ephe. 1. Col. 1. Phil. 1.7.  nor as members are within the body of Christ, but as evil humours, sith that his body is as yet in curing, and the health of it shall not be perfect, till the resurrection of the dead. In the mean time because such persons are not manifest unto men, they are plainly called believers, converted, justified, sanctified, redeemed, disciples and members of Christ, temples and the sons of God, yea the elect of God: plainly (I say) they have these terms, whom we see to profess with us the same faith and Christian conversation, albeit in the mean while they be not oftentimes that in very deed, which they are called, before him, who discerneth the intents and thoughts of the heart, 
Hebr. 4. Ambrose.  and unto whose eyes all things are known and manifest. Ambrose lib. 1. Com. in Luc. cap. 1. saith very well: Not every one who is just before men, is just before God. Men see one way, God seethe another: men in the face, God in the heart, even he is the judge of the mind and the fact. Therefore it is perfect praise to be just before God. And this very thing doth Augustine largely teach, 
Augustine.  de correp. & great. cap. 7. & 9 and citeth hither the saying of Christ: If ye shall abide in my word, ye shall be truly my disciples. For all that give their names to Christ, are usually called his disciples and Christians of Christ, by reason of their profession: but they be in deed that, which they be called, who abide in his word. As the Apostle also saith, We are the house of Christ, 
Hebr. 2.  if we hold that confidence and hope (whereof we rejoice) sure unto the end. And anon, We are made partakers of Christ, if we hold sure unto the end that beginning, whereby we are sustained: If not, we are called before men partakers of Christ, of his household, sons and heirs of God, citizens of the Saints, redeemed and believers, but we are not the same truly before the Lord, who will say in time to come: I never knew you, 
Matth. 7.  depart from me ye that work● iniquity. 
Tertull.  Tertullian de praescrip. haeret. in the beginning saith: 
An excellent saying.  No man is wise, no man is faithful, no man is great but a Christian, and no man is a Christian, but he that continueth unto the end. Thou as a man knowest every one outwardly, thou judgest as thou seest: and thou seest, as far as thou hast eyes. But the eyes of the Lord are high. Man looketh into the face, God into the heart, and therefore the Lord knoweth who are his, 
Chrysostome.  etc. Chrysostome also notably in 7 Matth. saith: The rain of false doctrine doth not corrupt the Church which Christ hath founded, nor the blasts of the devil drive it away, nor the force of violent floods doth move it. 
All that are called christians are not such indeed. Aug. in Ps. 48.  Neither is it hereto contrary (saith he) that many do fall from the Church. For not all who are called Christians, are Christ's: but the Lord knoweth who are his. For many wearing the cloak of a Christian name (as Augustine speaketh) under the cover of religion are secretly evil, having the name of Christ in their lips, but not in their hearts, of whom it is said: This people honoureth me with their lips, but their heart is far from me. Luther also in Psal. 2. upon those words, 
Luther.  I have set my king upon Zion, my holy hill, putteth difference between general and special holiness. 
Holiness general and special.  That is general, when some Church consisting of good and bad is wont to be called holy: but that is special, whereby the true believers truly and in very deed are sanctified before God, through the holy Ghost, whereas the rest are named holy, and counted Saints, only before men, by profession, and the use of the Sacraments. And in his book de servo arbit. cap. 61. he maketh difference between the judgement of Charity and faith. 
Charity and faith judge diversely of a man.  The judgement, or (as he speaketh) the rule of charity calleth every one that is baptised, holy; because charity believeth all things, and presumeth good of our neighbours: but by the canon or rule of faith he is not holy, (saith he) unless he be declared to be such a one by a divine judgement.   

CHAP. IX. Certain sayings of the Scripture are examined touching the redemption of reprobates.  
THese things thus forewarned in stead of a general answer; now let us run in order through the testimonies of this class or rank. The first is cited out of Heb. 6. 
The 1. place for the redemption of reprobates.  It can not be, that they who have been once enlightened, and have tasted of the heavenly gift, and have been partakers of the holy Ghost, if they fall away, that they should be renewed again unto repentance, crucifying again to themselves the son of God, and exposing him to ignominy. They that here be described, are partakers of redemption, and yet reprobates. A particular conclusion followeth in the third figure: Therefore some reprobates are redeemed.  
I answer. First the adversary should have proved an universal conclusion, and not a particular, as it hath been said. Secondly unto the minor I say: they that fall away after illumination received, 
A grievous fall proves not a man to be a Reprobate.  are not forthwith to be judged reprobates, and to be excluded from grace, with Montanus and Novatus. For even the elect fall sometime grievously, but they are lifted up again of the Lord. And in that the Apostle seemeth to take away hope of pardon from such as fall away, omitting other expositions, Chrysostome Theodorite, 
Some of the old writers understand by renewing, Heb. 6 a second baptizing.  Theophylact in their Commentaries, and Epiphanius haeret. 59 Augustine in fine exposit. ad Rom. Ambrose lib. 2. de poenit. cap. 2. and other ancient writers with great consent, and not unfitly understand the place, that the reiteration of Baptism, and not the medicine of repentance is taken out of the Church: lest the jews should think, that sacred Baptism is like to the jewish washings, which are used much and often. But as once Christ died, and death hath no more power over him: so we are once baptised into the death of Christ, by the laver of regeneration, and renewing of the spirit, and it is impossible for us, if we fall, to be by it renewed again unto repentance. Which thing if a man attempt, he crucifieth again, and contemneth Christ, as much as lieth in him.  
Further, unto the maior: Albeit I willingly grant, that the Apostle speaketh of such as be redeemed, or else as though they were redeemed, 
Two proofs of the adversary for redemption of reprobates.  according to the foreshowed difference of the elect and reprobates: yet the proofs brought in of the adversary have no force. The former of them is, that illumination and participation of the holy Ghost be fruits of redemption: and they that be partakers of the fruits of redemption, are partakers of very redemption also.  
Answer. I answer: Paul Colos. 1. and elsewhere defineth redemption to be the forgiveness of sins: 
Redemption is forgiveness of sins.  but that sins be forgiven a man, and therefore that he is just before God, & heir of eternal life, cannot hereof straightways be gathered, because he is enlightened with the knowledge of the truth, or hath received some other gifts of the holy Ghost: 
The bad have many gifts common with the good.  for there be many gifts of the spirit common to good and bad. Mat. 7.22. and 1. Cor. 12.3.  
The later proof of Huber is this: That which is done again, must needs be done once already: but they that perish, crucify the son of God again to themselves: Ergo, he was crucified for them already before, to wit, to their profit and redemption.  
Answer. But this sophism is patched together of mere fallacies, compositionis & dictionis, and concludeth more than was in the premises. 
Mark this exposition of crucifying again to themselves, etc.  In the minor the word (again) must not be construed with (to themselves) but with the word (crucify) as it is one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore it only followeth, if he be crucified again, that Christ hath been once already crucified. Then, seeing men cannot at their pleasure crucify the son of GOD indeed, it is added in stead of correction, that to themselves, that is, as much as in them lieth they crucify him again: and the sense will be impious altogether, if a man expound that word (to themselves) that is, for their own profit and redemption they crucify Christ again, as it is taken in the conclusion.  
Another place is Heb. 10. Seeing therefore brethren, 
The 2. place.  we have liberty to enter into the holy place by the blood of jesus, let us go with a true heart and confidence. For if we shall sin willingly after the knowledge of the truth received, there remaineth no sacrifice for sins. And a little after: Of how greater punishment, think ye, shall he be thought worthy, who shall tread under his feet the son of God, and shall count the blood of the covenant, wherewith he was sanctified, a profane thing, and shall despite the spirit of grace? This place Huber simply understandeth of reprobates: but they are not straightways to be counted for reprobates, and to be barred of all hope of pardon with the Novatians, who after the knowledge of the truth, wittingly and willingly peradventure fall. And in that it is said, that there remaineth unto them no sacrifice for sins, but an expectation of judgement, of this there is diversity of opinions. I take it as most simple, 
An exposition of the words: there is no more sacrifice for sin. etc.  that there be no more sacrifices for sin, as of old under the shadows of the Law: that Christ was once offered, to take away the sins of many, and will not come again to die for sins the second time, but to judgement; for their salvation doubtless that look for him, but for their punishment that sin, specially that sin willingly after they have received the knowledge of the truth. Understand notwithstanding conditionally, to wit, unless they repent, as Theophylact well expoundeth, and the use of the Scriptures requireth. 1. Corin. 6.9. Apoc. 22.15. jere. 18.7. Certainly I easily grant, 
We must take every one in the Church for a brother, and redeemed for his profession sake, till the contrary appear.  that these of whom the Apostle entreateth, are to be placed in the number of the redeemed, upon the foundation before set down, to wit, as far forth as they professing the same faith and conversation with us, we are bound to account them for our brethren, for the household and heirs of God, and for such as are sanctified by the blood of Christ, until happily they be made known not to be of us. All these things certainly the text plainly showeth to be spoken of the Apostle, in respect of faith which a man seemeth to have, and not of unbelief, much less of reprobation.  
The third place is 1. Cor. 3. Ye are the temple of God, 
The 3. place 1. Cor. 3.  and the spirit of God dwelleth in you. If any destroy the temple of God, him will God destroy. That he should speak here of reprobates (as Huber thinketh) it is unlikely: for he speaketh of the Church, which he had called God's building, and now calleth it God's temple, as elsewhere this spiritual building and habitation of the living God is at large described. 
Ephes. 2.21. 1. Pet. 2.5.  As for the threatening, it belongeth to the authors of schisms, who through mere ambition, by factions distracted and profaned the Church of Corinth, which God had consecrated to be a temple for himself. The like place cometh again, chapter 6. Know ye not that your body is the temple of the holy Ghost, who is in you? There speaking to each believer, he calleth them the temples of the holy Ghost, as also the members of Christ, saying: Know ye not that your bodies are the members of Christ? that thereby they might with greater care avoid all pollutions of the flesh. 
True members of Christ can never finally fall away, yet they may sin grievously. Psalm 37.24. john 10. Rom. 11.29. 2 Cor. 4.9.  But hereupon it doth not follow, that some being truly the members of Christ, and the temples of the holy Ghost, shall perish forever. It cometh to pass surely, that such fearfully sometime defile themselves, but not finally. An example hereof is the repentance of David: and the promises bear witness: If the righteous falleth, he is not cast away, because the Lord upholdeth him with his hand. No man shall take my sheep out of my hand. And in Paul, The gifts and calling of God are without repentance. We are cast down, but we perish not, 
What members may perish.  saith Paul. But that they perish in their sins, who were accounted the members of Christ, and the temples of God, it is no new thing: but if they had been of the true members of the Church, they had doubtless continued with us, 
1. john 3.  as john saith. For there be sons of God (saith Augustine) who are not as yet such unto us: 
De Correp. & great. ca 9 A notable saying.  and there be some again, who for the grace which they have received for a time, are called of us the sons of God, but yet are not such with God. And as the sons, so also the temples of God, and members of Christ, are to be accounted.  

The 4. place. Rom. 14. 1. Cor. 8.  The same answer serveth unto the sayings: Destroy not him with thy meat for whom Christ died: neither destroy the work of God for meat sake. Also, Shall thy weak brother perish through thy knowledge, for whom Christ died? As touching the elect we grant, that the true believers, 
How a weak brother may be said to perish and be destroyed. Rom. 14.5. How Reprobates falling from the truth and perishing, are said to be redeemed.  but weak in faith, are very often grievously shaken with offences, yea destroyed and lost, as touching the authors of offences, through whom there is no let but they should perish. Yet the Lord is able to establish them, and also will establish them, though they be inconstant and waver. But a● touching the reprobates, falling away from the truth for offences and other causes, and utterly perishing, they are called, redeemed, & justified by the death of Christ, as far forth as in the judgement of the Church, they obtain for a time a place among the justified and redeemed of Christ, as I have often said already.  
In like sort is that to be understood, which 2. Pet. 2. 
The 5. place. 2. Pet. 2. How the Lord hath bought Reprobates. 1. Pet. 1. Acts 20.  we read of false prophets that perish, that they deny the Lord who bought them. Doubtless the Lord is said to buy them, as far forth as they are numbered for a time among the faithful, whom he hath redeemed not with silver and gold, but with his precious blood. For out of the Church itself shall arise ravening wolves, not sparing the flock, and speaking perverse things to draw disciples after them. But what saith john? They went out from us, but they were not of us: for verily they had continued with us if they had been of us. Further, 
How they are said to deny him that bought them.  this is rightly referred to the boasting of the false prophets, that him in very deed they deny, whom they call their Lord and redeemer: and brag of liberty, when in truth they be the servants of corruption and sin, as Peter himself declareth, and the Epistle of Jude confirmeth. For these seducers secretly crept in, are thus there described, that they turn the grace of our God into wantonness, and deny God the only Lord and our Lord jesus Christ. But let us also consider the words that follow: for Peter addeth: 
2. Pet. 2.20, 21, 22.  If they who have escaped the filthiness of the world through the knowledge of the Lord & Saviour jesus Christ, be afterwards again entangled therein, and be overcome, their last condition is worse than the former, and it were better for them not to have known the way of righteousness, then after the knowledge of it to go back, as the dog to his vomit. Out of these words the adversary endeavoureth to collect, that many endued with true faith and conversion, and therefore by his death and blood washed, and justified, do perish for ever. I answer as afore, that here properly the question is not, whether some endued with true faith and conversion, do so fall back, that they perish: but this the adversary was to prove, that the reprobates universally no less than the elect, and all unbelievers no less than the faithful, are made partakers of redemption in Christ. Which thing cannot be concluded out of the Apostles words, seeing he speaketh not but of them, who through the knowledge of Christ had escaped the pollutions of the world, which Huber himself will have to be referred to their faith and conversion.  
Secondly, as touching those who falling rise not again, I deny, that such were truly washed in the death and blood of Christ, and justified, or were endued with a true and lively faith in Christ. For the contrary hath been above showed out of the doctrine of Peter, and other servants of Christ. Neither saith Peter here, 
Peter's words expounded.  It had been better for them never to have had true faith, or else to have obtained righteousness then afterward to fall back from true faith and righteousness: but he only saith: It had been better not to have known the way of righteousness, then after the knowledge of it to go back from the holy doctrine taught them. 
Mark this touching backsliders.  And we deny not, that many who had cast away corrupt opinions of God, and of matters belonging to religion, and had embraced the truth, do afterward fall away from true doctrine to old, or else new errors, and by this means slide back from faith, that is, from the doctrine of faith. 
De fide & operib. ca 25. See also in Psal. 48  We confess also that many, who (as Augustine weigheth this place) either by feigned promises, or external reformation of manners had forsaken the filthiness of the world, to wit, adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, drunkenness, banquet, and the like, do enthrall themselves again unto the same, & live in all filthiness, and so run into a more grievous judgement, then if they had never known the way of righteousness. But they who do after some sort or other avoid the filthiness of the world, are not straightways to be accounted washed in the blood of Christ, and justified before God. For so, as many as among the Heathens have lived honestly, or forsaking the filthiness of their former life, have begun to be sober, should be also accounted for men washed and justified in the blood of Christ.  
Neither be the things which Huber inferreth, of any force: they had escaped filthiness through the knowledge of Christ, and are said to have known the way of righteousness, and the holy commandment, that is, the holy doctrine of the Gospel is said to have been delivered unto them. Therefore they had true faith in Christ given them. As though the faith of Christians were nothing else, than the bare knowledge of Christ, or of the way of righteousness and of the holy commandment. Objection. Surely the very devils have a knowledge of Christ, and that greater than men. But they are ensnared again: therefore they were once set free and at liberty. Answer. I grant in part: they were escaped from their former errors, and their outward wicked conversation, wherein while they are again entangled, they be polluted a fresh, and like dogs eat again their vomit, which they had already cast up, after that sort doubtless, as hath been spoken, to wit, either by feigned promise, or else truly (as Peter saith) while laying aside their wont errors and manners, they be honest for a time, 
2. Pet. 2.18.  not walking any longer in wantonness, lusts, drunkenness, surfeitings, banquet, and abominable idolatries, or running any longer with prodigal persons unto the same excess of riot, as Peter saith, 1 Pet. 4. But not all, in whom there is seen some reformation of manners, have purified minds through the spirit and faith unfeigned, with love void of dissimulation from a good conscience and a pure heart.  
There be cited also the words of Peter, 
The 6. place 2. Pet. 1.  2. Pet. 1. where he speaketh of him who professeth faith, but hath not works, that he is blind, and hath forgotten that he was purged from his old sins. Therefore false christians and hypocrites, who perish at the length, were sometime cleansed and justified from their sins, no less than they, whose faith by good works is effectual and abideth. The answer hereunto is the same that was before: It must be understood according to the usage of the Scriptures, 
The ●. expositions of Peter's words, 〈…〉, is said to have been cleansed from his old sins. Acts 2●. ●6. Augustine.  which call them Saints, justified, and cleansed from sins, as many as are baptised into Christ, and engrafted into his Church. Because the Church ought to take them for such, according to the judgement of charity, albeit before God oftentimes they be not such. Further, the sense may be this, that such have forgotten their baptism, which is a certain visible sanctification, and purgation from sins, according to that saying: be baptised and wash away thy sins. But as Augustine very well maketh difference between visible and invisible sanctification, 
Visible and invisible sanctifications.  Man by visible Sacraments through his ministery doth sanctify, but the Lord by invisible grace through the holy Ghost, wherein lieth the whole fruit of the visible Sacraments: and some men have invisible sanctification, and it doth them good without visible Sacraments: but visible sanctification which happeneth by visible Sacraments, a man may have without the invisible, but it can do him no good. For visible baptism without invisible sanctification did nothing profit Simon Magus. These things Augustine super Levit. lib. 3. quaest. 84. whereunto Luther also consenteth upon the second Psalm.  
But it is too absurd and foolish, that the adversary laboureth to wrest to his purpose also that notable description of the grace of God towards the faithful in the beginning of the chapter in Peter. Peter (saith he) testifieth, that they may be damned, who have already obtained faith and salvation, and all things belonging to godliness. But what if this be denied him, how will he prove it? Because (saith he) he objecteth unto them blindness. 
The true method and sense of Peter's words. 2. Pet. ●. 3 to verse 12.  But (good sir) it is plain to every one by the text, that that upbraiding pertaineth not to true believers, whose faith is effectual by love, but unto false Christians: who hereby, that they show not their faith by works, do sufficiently declare, that they are not endued with true faith, but are blind and see nothing. Certainly it is plain deceit, willingly to confound together those two most divers sorts of men, which Peter purposely severeth, and not to regard what agreeth fitly to either. First unto those that are truly converted, and endued with a lively faith in Christ, belongeth that setting out of grace; that the divine power hath given unto them all things belonging to life and godliness; that they are called to glory and virtue; that they have obtained great and precious promises, and are made partakers of the divine nature, being escaped out of corruption in the world. These things are spoken of them, who had obtained like precious faith with Peter and his like, which surely cannot be spoken of them, who have only an historical and dead faith, that is, the faith of devils and not of Christians. Secondly, by way of exhortation he carefully severeth a lively and a dead faith: that they who have a lively faith, do show it by works, and by adding to faith virtue, to virtue knowledge, to knowledge temperance, long suffering, godliness & love, are not found idle and unfruitful in the knowledge of jesus Christ. Contrarily he pronounceth them blind, and such as see nothing, but have forgotten their purging from their old sins, who have not good works. Where now by Antithesis he directeth his style against hypocrites and false Christians: 
james 1. and 2.  who (as james painteth them out) are hearers only of the word and not doers, deceiving themselves, and seducing their own hearts. And albeit they seem religious, yet their religion is mere vanity, and their faith dead. But what is this to the true believers? are they therefore in danger of damnation, because hypocrites perish in their vanity? Nay it is so far off, that the Apostle should teach that the true believers are damned, that contrariwise he witnesseth, that such as be fruitful in the knowledge of the Lord, do more and more confirm their vocation and election, and that it shall come to pass, that they shall never fall, but have a plentiful entrance into the kingdom of heaven.  
That which is beside objected out of 1. Pet. 2. that the reprobates also were laid upon the corner stone Christ, 
The 7. place 1. Pet. 2.  we simply deny, as being far from Peter's words, who writeth of the disobedient jews, who were offended at Christ, that they were 
* Ad hoc positos esse, non dicit, impositos Christo. The 8. place Gal. 3. & 5.  ordained to this, he doth not say, that they were laid upon Christ.  
Out of the Epistle to the Galathians, two places also are cited: as that, chap. 3. Paul warneth the Galathians: Are ye so mad, that when ye have begun in the spirit, ye would now end in the flesh? Have ye suffered so many things in vain? Also chap. 5. Therefore stand in the liberty, wherewith Christ hath made us free, and be not entangled again in the yoke of bondage. Behold I Paul say unto you, if ye be circumcised, Christ shall profit you nothing: ye are made void of Christ; as many as are justified by the law, are fallen from grace. Of these words it seemeth to follow, that they may be reprobated, who have been redeemed and set at liberty by Christ, and who were truly justified and regenerated, and engraffed into Christ as lively members.  

Expos. epist. ad Gal.  First I answer, that it is not manifest that the Galathians fell away finally: nay in the judgement of Augustine, they had not yet fallen, or yielded to the seducers, but were wavering, and did not fall away. But yet not to contend about that, whereabout I see interpreters disagree, this is certain, that if they were already carried away with the error of the false Apostles, 
Cap. 5.10.  yet they erred not finally, according to the saying of the Apostle, I am persuaded of you in the Lord, that ye will not be otherwise minded. Whereupon also he saith not flatly, ye have suffered so many things in vain, but by way of correction addeth, (which thing Huber of purpose concealeth) if yet in vain, signifying, that he is persuaded of better things, and such as accompany the salvation of the Galathians, although he speak very sharply to reprove them. Question. Why then doth he so entreat them, as men, that be in the extreme danger of salvation? Answer. Because those horrible evils which those seducers labour to ensnare them in, were greater than could be uttered, and that sharpness was good for the Galathians to keep them in the doctrine of faith, by the consideration of destruction.  
Secondly the consequence of the propounded argument is denied, which Huber would feign seem to prove three ways. First because some beginning in the spirit, do end in the flesh: The Syllogism will be thus:  

They that begin in the spirit, are justified and redeemed.  
But some beginning in the spirit, are reprobated, because after they have begun in the spirit, they end in the flesh.  
Therefore some of the number of reprobates were justified and redeemed,   
Here the Mayor taken universally is denied, therefore the conclusion is of pure particulars. The Mayor is true only of such as have the spirit of justification and regeneration. But God doth not suffer those who have so begun in the spirit, to end in the flesh, 
Phil. 1.  but he maketh perfect in them his own good work unto the day of Christ jesus. Notwithstanding many begin in the spirit, 
How many begin in the spirit.  as far forth as they profess the doctrine of the spirit, or of the Gospel, touching free justification by Christ, or else have received also some spiritual gifts: who, whiles they return not from their errors repugnant to the Gospel, whereinto they fell or otherwise by their unthankfulness are deprived of those gifts of the spirit, are said to be perfected in the flesh, whereas they began in the spirit.  
His second proof leaneth on the saying: Have ye suffered so many things in vain? But the Mayor is false, universally taken, namely this: That whosoever suffer for the Gospel in vain, they are reprobates, having once received the grace of justification. 
1. Cor. 13.  For it may be (as the Apostle witnesseth) that they, who have not charity, and therefore neither true faith and justification, may yet suffer adversity, but all in vain.  
Thirdly thus he proveth it. As many as be of the works of the Law or would be justified by works, are subject to the curse. But some redeemed from the curse of the Law, do fall again into the Pharisaical error of the righteousness of works. Therefore some once redeemed, are again ensnared in the curse. Here the answer unto the minor is manifest: that they who are truly made partakers of redemption by faith, do not err that way finally. But such as abide in that error of the righteousness of works, whether they have known at any time the truth of the Gospel or no, it cannot be proved, that they were ever truly redeemed from the curse. For this redemption belongeth to them only, who by true faith in Christ are the seed of Abraham, and are heirs according to the promise, as is largely taught. Gal. 3.  

The 9 place Gal. 5.  As touching the place Gal. 5. Stand ye in the liberty, wherewith Christ hath freed us, the adversary collecteth, that men once delivered by the blood and death of Christ, may again lose that liberty, while they abide not in it, but are entangled again with the yoke of bondage, and so make Christ unprofitable unto them, and fall from grace.  
I answer, the text hath not, stand ye in the liberty wherewith Christ hath freed you, as Huber depraveth it: but wherewith he hath freed us. And the opposition of the sons of the bondwoman and of the free, of the believers and workers, namely, who standing to set up their own righteousness, are not made partakers of the righteousness of Christ, doth manifestly show, that this deliverance by Christ belongeth not to all without exception, believers and unbelievers: but he that believeth in Christ hath that liberty, and doth not lose it finally, because it is eternal. For Christian liberty (as Luther also upon this place warneth) is such a gift, 
Luther of Christian liberty.  whereby in stead of sin and death, we have righteousness and eternal life, and have God for ever merciful and favourable through Christ. 
Many fall from Christian liberty, but diversly.  We confess nevertheless, that many stand not in the liberty, wherewith Christ hath freed us. First, because even the elect and true believers are often tempted, and entangled in errors repugnant to the foundation, but (as it hath been often said) not finally. Secondly, because many professing faith and Christian liberty, and so far forth having place for a while among Christ's freemen, are again to the loss of their salvation entangled with the bondage of the Law and man's traditions, yea of the world and the devil. And both of these make Christ of none effect unto themselves, and fall from grace and consolation: these absolutely and perpetually the other so long only as until they repent.  
The same answer serveth to other two places, namely concerning the jews, being as certain branches broken off from the Olive tree, 
The 10. and 11 places. Rom. 11. john 15.  and concerning the Gentiles who should be cut off unless they continue in the bountifulness of God. And, my father taketh away every branch that beareth not fruit in me: and every one that beareth fruit he purgeth, that it may bring forth more fruit. Except a man shall abide in me, he is cast forth and withereth, and men gather them, and cast them into the fire. 
jere. 11. Esay. 25. Matth. 21.  The simple meaning of these words is, that not all, who by outward vocation are among the people of God, (that green and fat olive tree and elect vine) and so are accounted among the branches of Christ, shall be saved: many such have been long ago cut off, and shall be cut off hereafter for unthankfulness. 
Hypocrites for a time flourish as green branches, but at length are cut off.  For there are many hypocrites partakers even after a sort of grace, albeit not unto justification: who because in show for a time they flourish and are green, but in rendering fruit deceive the hope of the husbandman, and have faith in their lips more than in heart, at length are cast away.  
But that it happeneth to some of the elect and truly godly to be so cut off, 
The Elect are never cut off, nor cast away, proved by three reasons.  it is not only not proved by these testimonies, but also the contrary is therein plainly set down. First, who were the jews whom God rejected? unbelievers, not obeying the Gospel being ignorant of the righteousness of God and seeking to establish their own righteousness, and to whom was given of God the spirit of slumber, in his just judgement, and eyes that they should not see, and ears that they should not hear, 
Rom. 10. & 11.8.  as the Apostle describeth those reprobates. But discerning the elect and godly from them, he saith: God hath not cast away his people, whom he foreknew. Again, 
Verse 2 & 7.  Israel attained not that which he sought for: but the elect have attained it: the rest have been hardened. But they were rejected for unbelief: who denieth it? But by the just judgement of God they came not unto faith, because they were not of his elect. For who will say, even the veriest fool of all (saith Augustine) that the malicious jews, who have perished in their hatred, and who being of that nation enemies to Christ as yet do perish, that they are elect and beloved?  
Secondly, Paul doth not so much speak unto every one of the elect of the Gentiles, as in common unto the whole body of such as were converted, among whom many were in name only faithful and members of Christ, when he threateneth them with the example of the unbelieving jews. Albeit though it were granted that the Apostle directeth his advise to every elect and faithful one, yet nothing is thereupon effected, because he speaketh by supposition, that they shall be cut off, 
●. john 2. ●9.  unless they shall continue in the goodness of God. But the elect do continue, and that they may continue, and may more and more answer unto their calling, and not receive the grace of God in vain, to that very end serve those spurs of exhortations and threatenings profitable unto them, to put away the security of the flesh, wherewith we daily wrestle.  
Thirdly, Christ joh. 15 plainly setteth down the difference of the two kind of branches, fruitful and unfruitful: of the truly godly, and of hypocrites having a show only of godliness, who nevertheless are for their external profession judged to be in the vine. And of these the Lord saith, that every branch not bearing fruit in him, shall be taken away and burned. Who are those, but such as have faith without works, that is, 
A Syllogism.  a dead faith? But of the branches that bear fruit he saith, that the father will purge every branch that beareth fruit, that it may bring more fruit. Under this proposition now let us set down the assumption: But all true believers, in whom faith is effectual by love, and flourisheth by purging the hearts and purifying the souls, are fruitful branches. Ergo, the father will daily more and more purge them: so far off is it, that they shall be cut off.  

The 12. place Matth 13. The parable of the debtor expounded.  The parable also of the debtor, Matth. 18. seemeth to confirm, that redemption, that is, remission of sins is made void in some persons. For he that had his debt forgiven him, was for his cruelty towards his fellow servant, delivered to the torments, till he should pay the whole debt.  
I answer, that so great an agreement is not granted to a similitude in disputing, that it may be applied in every respect unto the thing, whereto it is to be used. Otherwise a similitude were not a similitude, but the thing itself. The mind and scope of Christ is to be considered, who meant not to teach, whether sins once remitted, were retained or not: but he showeth, it is required that we forgive our brethren their offences, if we would obtain the pardon of our offences at God's hands. Whereupon Christ also concludeth that parable thus: So also my heavenly father shall do unto you, unless ye forgive every one his brother from the heart their offences: that is, as Christ himself Matth. 6. largely teacheth: If we shall forgive men their offences, our heavenly father will also forgive us: but if we forgive not, neither will the father forgive us.  
But whether sins forgiven be retained, we may read the opinion of the Schoolmen, 4. sent. dist. 22. & part. 3. Thom. quaest. 88 As there we may see, 
Whether sins once pardoned be again retained. Rom. 8.  they dispute the matter very doubtfully and confusedly: but there be far more plainer testimonies of the sacred Scriptures: Whom he hath predestinated, them he hath called: whom he called, them he hath also justified: whom he hath justified, them he hath also glorified. I will remember their sins no more, saith the Lord. 
jere. 31. Esay 44. & 38. Mica. 7.  That he also blotteth out as a cloud their sins, to whom he is merciful, and casteth them behind his back, yea into the bottom of the sea. These speeches do sufficiently show, 
What sins God once forgiveth, he ever forgiveth.  that when God pardoneth sins, he so pardoneth, that he for ever forgetteth them, and bringeth them as it were into smoke, and to nothing: and therefore what sins he forgiveth, he doth forever forgive.  
But Huber is twice foolish, (that I say not after his manner, 
Thes. 270.  mad) who out of the said parable would feign have it to be meant, that the sins of all alike are pardoned and that the reprobates are as well saved by Christ, as any other whomsoever. Doth he not see the contrary in that servant? that remission of sins belongeth not to all, but to them who confess their sins, and in humble manner crave pardon for them, being ready also from their hearts to pardon their fellow servants?  
One only place remaineth, 1. joh. 5. 
The 13. place 2. john 5.10.  That they who believe not God, make him a liar. Out of which saying this champion collecteth, that the promises of grace and life in Christ do appertain to the unbelievers and reprobates also. Contrariwise john expressly restraineth the promise of life unto the believers, 
Ephes. 2.  when he saith. He that hath the son, hath life. But the unbelievers have neither the father nor the son, but do live without Christ and God in the world, being strangers from the covenants of promise, and have no hope as Paul witnesseth Is this it whereby the reprobates, and unbelievers receive life in the son of God, as this trifler saith? And the man very confident in so gross ignorance, pleaseth himself, and like proud Goliath challengeth all men to show how the unbelievers as it is in john, (in whose place he setteth the reprobates) do make God a liar, if they receive not life in his son? As though here I know not what sharpness of wit were requisite.  
They that believe not God, make him a liar,  
But such as believe not the Gospel, believe not God.  
Ergo, they make him a liar.  
The mayor is evident. The minor is proved by the text, because the Gospel is the testimony of God concerning his son, that believers in him may have eternal life. They therefore who either are touched with no care of salvation, or else seek the same without Christ, 
How a man maketh God a liar.  or some other way, are incredulous unto the Gospel, believe not God himself, and therefore, as much as in them lieth, they make him a liar: as contrariwise such as receive his testimony, do as it were subscribe with their hands and seals that God is true. 
john 3.  Objection, But (sayst thou) to whom the benefits of the Gospel, redemption, righteousness, and life eternal do not belong, they are not bound to believe the Gospel: 
Thes. 266. & 484.  nay they make God true in not believing, in kicking against it, and in blaspheming it: (for so this vile spirit speaketh) But unto the reprobates the benefits of the Gospel belong not by our supposition: Therefore they are not bound to believe. Answer. Yea Marry this is an argument unanswerable. 
The benefits of the Gospel belong not to reprobates, as they do en●●y them, but as they are invited to them ●y the Gospel preached.  But I distinguish the minor: Albeit the benefits of the Gospel belong not by fruition to the reprobates and unbelievers whomsoever, as far forth as they are such, and that through their own fault: yet they belong unto them by invitation, so far forth as all alike without difference of elect and rebrobates are commanded to repent and believe the Gospel with an universal promise: Whosoever believeth shall have everlasting life. And this is enough for this present purpose.  
Very well saith Luther (whom alone these fellows admire in other things, but here do extremely contemn) in in his preface to the Romans: 
Luther.  Upon the only sentence of predestination depend all things: who shall receive the word, and who not: who shall believe, and who not: who shall be delivered from sin, and who blinded: who shall be damned, and who justified. Notwithstanding he adviseth that curious persons be bridled, who before they learn Christ and the virtue of his cross, do search into the depth of predestination. But thou (saith he) learn the knowledge of Christ wrestle daily with thy flesh by faith, and then thou shalt perceive how full predestination is of consolation. And every where he teacheth, 
In Gen. cap. 26. & 43. Item des●●arbit. & in Psal. 5  that we must judge of God and of his will and good pleasure towards us, not by that which goeth before, but by that which cometh after and is the later (as we speak): we must execute what God commandeth: we must behold the son incarnate, and simply rest in his revealed word, according to that in the third of Ecclesiasticus: 
Vers. 21.  Seek not thou the things that be too high for thee, nor search into them that be above thy reach: but such things as be commanded thee of God, meditate religiously upon them: for the eye of the body are not needful for the understanding of secret mysteries.    

UNTO THE ARGUMENTS OF THE THIRD RANK.  

CHAP. X.  
LEt us come now to the third Class, which containeth absurdities so absurdly heaped together, as nothing is more absurd. For if the original of these absurdities be considered, they spring not from our doctrine, but from the brain of a malicious person, impudently assailing the truth, and of a wicked desire to brabble and slander, babbleth foolishly what he pleaseth, according to the rule: Accuse thou falsely with boldness, always something taketh fast hold. And the very handling is a mere Chaos, and a confused heap, breathing out nothing but babbling and impudency. It every where floweth with so many digressions, repetitions, and cuckoo songs, and as though he had no propounded mark: he catcheth at one thing after another: so that to him that readeth these things, that thing will befall, which happened long ago to a king of the Lacedæmonians, who, when he had heard an Ambassador making an oration on a time very long but confusedly, answered briefly and pithily: I have forgotten the first things, 
Huber. in Comp. Thes.  I understand not the last. But it is well done, that this slanderer (who in his book is carried with a desire to contend I know not whither) doth in order rehearse (that it maybe certain what he meaneth) those strange absurdities, which he saith do necessarily follow of the doctrine of Caluin (as he calleth it) touching the redemption of mankind, (for hereof is the question). And these they be:  
1. That all Christian religion and faith is called into question.  
2. That the face of the Scripture is such, that it is made more like to the most lying Koran, then to the truth of the eternal God.  
3. That the Catholic and true Church is condemned, which hath believed and always with one mouth confessed, that Christ died for all men.  
4. That men are driven to desperation, when no man can have any certainty of his salvation: for that our consolation and Divinity consisteth of pure particulars.  
5. That the whole preaching of the Gospel is abrogated.  
6. That the Sacraments are taken away.  
7. That God is accused of deceit and lying.  
8. That Christ is accused as a deliverer of God and men.  
9 That this also followeth, specially if the doctrine of Predestination also (as our men judge of it) be considered, that God is worthily accused (which God forbidden) of cruelty, of rejoicing at other men's evils, of injustice, and in a word of the vilest sins.  
Oh villainies most worthy to be detested of all men! Who is not astonished and greatly abashed at such heinous false accusations? But let us hear how he proveth these his absurdities, and relying upon the truth, 
3. Esra. 4.  (than which nothing is more strong) let us defend ourselves against the bitings of this Sycophant.   

CHAP. XI. An Apology or answer to the first and second accusation.  
FIrst therefore he layeth to our charge, and accuseth our opinion of universal redemption, that thereby doubtless all Christian religion and faith is called into question. Why so? we require of thee Huber the proof of so great a crime, seeing that no man shall be innocent, if it be sufficient to accuse only.  
If any Article (sayest thou) be approved in Scripture, 
Thes. 4●8. and in the rest following.  and be throughout every side of the leaf taught and plainly declared, it is this truly, that Christ died for the whole world, no man excepted. Therefore to deny this Article, is nothing else, then to charge the whole Scripture with falsehood. For if no credit be given to these things indicted so sound and largely by the holy Ghost, and containing the sum of the whole Gospel, what shall be attributed to the whole Scripture?  
I answer. The antecedent is denied, to wit, 
The confutation of the first accusation.  that the doctrine of universal redemption, as Huber interpreteth it, is the doctrine of the holy Ghost, as though all sins were alike by the death of Christ, forgiven to all men, believers, and unbelievers, receivers and contemners. For as we have seen above, this cannot be plainly showed by the heap of testimonies which are brought: but this is the testimony of all the prophets and Apostles with one consent, and the sum of the Gospel, 
Acts 10.43.  that whosoever believeth in jesus of Nazareth, shall receive remission of sins through his name. And hereafter also when we shall come to the proof of our true opinion, we will at large make it plain, what the Scriptures teach us of this present controversy. Wherefore it is the Gospel of men, and not of Christ, that every one whether he do believe or not, doth receive remission of sins through his name. Therefore let those men lay aside this boasting of Scripture, who so plainly contradict the foundation of the Scripture, and let them take heed, lest their own foot be snared in the gin they have laid. For if they are to be said to stir up war against the Scripture, and to overturn religion and Christian faith, who gainsay the sum of the whole Gospel, what reckoning shall the Christian world make of these men?  

The confutation of the second.  The second accusation ring of nothing but Mahumetisme, Paganism, judaisme, by the same lying spirit, whereby the jews raging against Christ, cast in his teeth Samaritanisme, and (that I may so speak) Satanisme. Whereupon also, seeing the servant is not above his Lord, nor the Disciple above his Master, we nothing regard this reproach, as other innumerable. And that the vanity of it may appear, all the colour of blame lieth in this: In the Alcoran God thus speaketh to the Turks, Disciples of Mahomet: If we would, we could give a good and sure way of salvation to every nation: 
●●es. 2.76.  but now our word is established, that Hell may be filled with the society of Devils and men. Therefore it is the doctrine of Mahomet, that surely God is able to save all people, nations, and men, but he will not: and that for this cause, because he hath from eternity and unchangeably decreed to declare his justice in the damnation of devils and reprobate men. But albeit this slander doth not much pertain to this present purpose, and therefore may be omitted, (for the controversy now is of Redemption, not of Predestination, which the adversary every where mingleth, by that dexterity of method, whereby he thrusteth this accusation into the second class, whereas it should belong to the third,) yet that all men may know this shameless person, I say, that it is a mere cavil and babbling. For as in the writings of Heathens, 
Whatsoever the Turks and heathens teach & hold is not therefore to be condemned as felonious and wicked: for they teach many things agreeing with the truth of Christian religion  so also in the religions of the Gentiles, Turks and others, as also of heretics, a man may find many things agreeing with the truth of Christian Religion. Which things are so far off from making Christian faith to be in any part suspected, or disabled in any point; that on the contrary they establish and strengthen the same. Otherwise all things, wherein there is found such consent, aught to be blotted out of Christian Religion, as erroneous, false, foolish, Turkish, and heathenish. As for example, the Turkish religion acknowledgeth one God, Almighty, creator of heaven and earth: also it teacheth, that Christ the son of Marie was sent of God, whose precepts every servant of the Gospel in judging aught to follow, and such like. Therefore let Huber deny, that there is one God, let him deny him to be Almighty, let him deny him to be the Creator of all, let him deny Christ to be the son of Marie, let him deny him to be sent of God, let him deny his precepts to be kept of Christians and such like things, lest he seem to have some thing in common with the Turks: Lastly, let him go on his head, because the Turks go a foot. And if this be ridiculous, it is more than Turkish fury and madness, to condemn this proposition as Turkish: 
A true & godly proposition, though the Turks teach the same in effect.  That God is able surely to save all men, but he will not, because he hath otherwise from everlasting decreed. What the Alcoron teacheth of this, or not teacheth, we nothing pass, who have not learned to draw the truth out of the stinking puddles of men, but out of the clear fountains of Israel, and we do stand only unto the judgement of the divine Scriptures. And they teach us, that God hath mercy upon whom he will, 
Exod. 33.  and hardeneth whom he will, and that he hath raised up Pharaoh, 
Rom. 9  and by his example generally vessels of wrath conjoined unto destruction, and doth daily raise up, that in them he may show his power and wrath: as contrariwise he hath prepared vessels of mercy unto glory, that he might make known the riches of his glory. What, that the judge at the last day shall say unto them, that shall be at his left hand: Go ye cursed into everlasting fire, 
Matth. 25.  prepared for the devil and his Angels? Do these things obscurely testify, if we would rather follow the judgement of the spirit, than of the flesh, that albeit God is able to save all, yet he will save some surely of the damnable mass of mankind, and damn others, according to the eternal counsel of his will?  

A Dilemma, proving that some are saved, and others damned, and that by the will of God.  Further, seeing it is without all doubt, that some shall be saved, and some damned: it must needs be done, either with or against the will of God. Not against his will, for so he should not be omnipotent: therefore with his will, and because he willeth it, therefore from everlasting he willeth it: unless we would think, that God doth any thing by chance, or rashly, or else that some new thing falleth into his prescience and will. 
Aug. Ench●r. ad Laur. cap. 103.  Augustine confirmeth this reason. We are by no means to believe, (saith he) that the Almighty God would have any thing done, which is not done: because without any alteration or change, he hath done, whatsoever he would in heaven and earth, 
Psalm. 115.4.  as the truth declareth: and therefore certainly he would not do, whatsoever he hath not done. The same man saith: 
De cor. & great. cap. 14.  No free will resisteth God, when he is willing to save; for so to will and to be unwilling, is in the power of the willer or niller, 
A notable saying.  that it hindereth not the divine will, nor doth overcome his power. For concerning those men, who do the things that God willeth not, he himself doth what he will.  

Luther.  Luther also in praefat. ad Rom. plainly writeth, That all things depend of predestination, who shall believe, who not, who shall be saved, who damned. And addeth that, which I leave to be diligently observed of the adversaries: that the sentence is stable, and the necessity immovable of predestination, that it cannot be changed nor overthrown of any creature. But chiefly in his book, de servo Arbitrio, he confesseth it at large; that the salvation of some, and the damnation of others, do wholly arise from hence, that God will have some saved, and others damned, according to that saying of Paul. He hath mercy on whom he will, and whom he will he hardeneth. And as touching the reprobates, he expressly writeth, chap. 161. That God of his own mere will forsaketh, hardeneth, and damneth men. And addeth manifestly, that this is it, that greatly offendeth common sense and reason, as though God were delighted with the pains and torments of miserable persons. Also chap. 168. he saith: that the love of God is eternal and immutable, and also the hatred of God toward men everlasting, before the world was made. And many such sayings doth that book contain: as, that by his secret and fearful will, God ordaineth whom and what manner of men he will have to be partakers of mercy that is preached and offered: that the will of his majesty rejecteth and leaveth some of purpose, that they may perish: that such as be forsaken or hardened by that secret will of his majesty, do not receive God willing, speaking, doing, and offering himself; again that willingly he hardeneth by that unsearchable will, etc. And that admonition of his, is very godly: In such things it is not our parts to search out the cause of God's will, but to reverence, love, and adore it, restraining the rashness of reason: seeing Christ also, Matth. 11. bringeth no other cause, why the Gospel is hid from the wise, and revealed unto little ones, than the good pleasure of the father. This doctrine of Luther, O Huber, savoureth more certainly of the spirit of God, than those prophecies which thou hast drawn out of him, and dost wish to be fastened unto all the doors of the Temple, and to be written in all men's hearts. Why then do ye not admit it into all your Churches, and without contention engrave it in your own and other men's minds? If ye shall do it, it is well: but if ye continue to find fault with it in us, and after your wont boldness by your wicked style and tongue, banish it as Turkish, or else opening the door to turcism, and other unspeakable mischief, I advise you, consider in time, whether you will cast down the authority of Luther, in the advancing whereof, even unto heaven you have hitherto so greatly laboured.   

CHAP. XII. Unto the third accusation.  
furthermore it is an impudent speech, that the Catholic and true Church is condemned of us, which hath believed, and always with one mouth confessed, that Christ died for all men. 
The Catholic Church hath ever believed that Christ died for all men that believe in him, and not otherwise. john 3. Acts 10. Heb. 11.  We also confess, that Christ died for all men. For who can deny that without distinction, which divers times is expressly set down in the sacred Scriptures? But hereof is the question, whether all believers and unbelievers together, be from all sin and condemnation, by the death of Christ, set free, justified, and received into grace of the father, as sons and heirs? It is most false, that the Catholic Church hath believed that with one consent: yea rather it hath always believed this, and always confessed it with one mouth, that faith is required, (without which it is impossible to please God) to the intent we may obtain remission of sins, by the merit of Christ. But what antiquity hath thought of this present controversy, it is apparent by those things which before we have here and there alleged out of the writings of the ancient fathers, 
Testimonies of the adversary answered.  and it shall be showed most plentifully, when we shall come to the confirmation of our opinion. Now this shall suffice, if we shall answer briefly unto the testimonies produced by the adversary.  
In the beginning is produced the saying of Cyrill: That the unbeliever is already judged, 
Hub●th 539 Cyril. in Io. lib. 2. cap. ●3.  because he, by contemning the giver of freedom from damnation, doth give sentence of damnation against himself. What is this to the matter? Or else who denieth that unbelievers refuse the author of salvation, while they believe not in the name of the only begotten son of God, and therefore that condemnation and the wrath of God do abide upon them?  
The words of Athanasius are somewhat more fit to the matter. 
Athanasius in evang. de pass. & cru. Chri.  The mysteries (saith he) of the Hebrews say, that the place of calvary is the sepulchre of Adam. If the matter be so, I wonder at the nature and property of that place. For it was meet that the Lord should suffer in that place, when he minded to restore the first Adam, that his sin being put away, he might abolish it from his whole kind. And a little before those words he saith: The Lord was sacrificed, that by the blood of his offering he might set all at liberty. Which saying I marvel the adversary omitted, if he himself read Athanasius. But he understood this either of sufficiency, as we shall by and by hear that other fathers would have such sayings of theirs to be taken: 
Synecdoche, is when part is understood by the whole, or the whole by part. Prosper.  or else he spoke by the figure Synecdoche of the universality of the faithful, who are out of all mankind converted. For according to the declaration of Prosper, lib. 2. cap. 1. de vocat. gent. neither part, I mean of good men and evil, of such as shall be saved and damned, is without the name of all men: The part of such as rebel having the loss of salvation, but the dignity of the faithful obtaining the account of fullness. And to that end citeth he the saying, 1. joh. 2.2. He is the propitiation for our sins: and not for ours only, but for the sins of the whole world. And lib. 1. cap. 3. 
The whole is set down for a part in the Scripture, in the phrases, All men, the whole world, etc.  the same writer from sundry sayings of the Scripture concludeth on this wise: Therefore the people of God have their fullness: and albeit a great part of men do either refuse, or neglect the grace of the Saviour: yet in the elect and foreknown, and in such as are severed from the generality of all, there is a certain special universality, so that out of the whole world, the whole world is delivered, and out of all men, all men seem to be taken: as also when the speech is of the ungodly, the divine style doth so order his manner of speaking, that the things which are spoken of some part, may seem to appertain to all men. 
Rom. 10.18. 1. john 5.19. Mar. 1.5. john. 3.32. and 8.2.  And this very thing he showeth plainly in that place by sundry testimonies, that even all the earth is named for a part of the earth, and the whole world for a part of the world, and all men for a part of men. And so Ambrose upon 3. to the Romans expoundeth that saying: All have gone astray. For (quoth he) because he saith all, he meaneth not the whole people altogether, but that part of the people, wherein all evil men are contained. And he bringeth that which is in jeremy, 
jere. 26.  All rose up against the Prophet of the Lord to kill him. And it followeth, that all the people would not permit them. Of which example saith Ambrose thus: Therefore by those all he meaneth such as were evil, and by these all, the good. For always there be two people in one multitude.  
But that we may not doubt of the mind of Athanasius, in the very same oration he describeth the grace of redemption thus: That Christ was made man and died, that we mortal men might be quickened, and may no longer endure the kingdom of death: that therefore he was crucified that he might take upon him the curse, and that we might possess the blessing. If this be understood of all men without exception, there shall be none any more, overwhom death and hell shall have dominion. Furthermore, Athanasius in the same place often repeateth the said Synecdoche, as that he saith: that the devil being cast out of hell, all his captives are delivered by the power of Christ: which thing he straightways expoundeth of the universality of the Saints, who are with Adam set free. Likewise he saith, that the devil hath lost all his spoils, and is made poorer than Irus: but he speaketh of such as are converted, who in every place are translated from the power of Satan into the kingdom of Christ. After the same manner certainly he saith, that the knowledge of God came to all men, and into all places: that all men tread the devil under their feet: that all do under the conduct of Christ laugh him to scorn: that all his subtle shifts are marred, and all the wisdom of the Grecians is become foolish, because the death of the Saviour hath brought the world into liberty, and hath given cause, that the Gentiles should glorify God, while the jews continue blinded in the knowledge of Christ. These things manifestly show, how Athanasius judged, that Christ died to put away sin from all mankind, according to that joh. 12. which he also citeth: When I shall be lifted up, I will draw all things unto me.  

The 3. testimony of the adversary. Chrysost. in 1. ad Tim. hom. 7.  Besides there is cited Chrysostome, where he saith, that Christ also hung upon the cross for the Gentiles and unbelievers. I answer: He saith not this only but more also, that Christ died for all, for believers and unbelievers, Hom. 17. in Epist. ad Heb. upon that of the Apostle, he was offered that he might take away the sins of many. But he declareth himself, that such sayings are to be taken as touching the sufficiency or greatness of the price, and not as touching the effect: for so he teacheth that the sins of many only and not of all, to wit, of the believers, and not of unbelievers are taken away by the oblation of Christ. His words are these: Why is he said to be offered to take away the sins of many, and not of all? Because all believe not. He died surely as much as lay in him, for all, that is, his death is of such moment, as is the perdition of all. Theophylact the abridger of Chrysostome, expressed the same distinction ad Heb. 2. & 9 and mentioneth that Basil also did so distinguish. Whereupon also Chrysostome Hom. 39 in 1. ad Cor. upon that saying of the Apostle, that all shall be quickened in Christ, plainly denieth, that that can be meant of the the righteousness of all men, as though whosoever were made sinners in Adam, have the free gift of righteousness in Christ. Of these things it is clear, to what opinion Chrysostome, Theophylact, Basill, and other fathers do lean.  
In alleging Augustine, 
The 4. testimony. Augustine.  I know not whether I may blame craftiness or grossness in the adversary. Augustine entituleth a book, Of articles falsely laid to his charge: whereof the first article was, that he was falsely charged, (as we are also falsely by such as envy us at this day) as if he should teach, that our Lord jesus Christ suffered not for the redemption of all men. Therefore (sayst thou) by Augustine's judgement it is a false and profane opinion, that Christ suffered not for the redemption of all.  
But Huber by a sophistical or deceitful cunning passeth by those things, which Augustine there largely writeth for the declaration of this article. For he also using the distinction before alleged out of Chrysostome, saith: Quod ad magnitudinem & potentiam pretij, etc. that is, As touching the greatness and power of the price, and as much as concerneth the only cause of mankind, the blood of Christ is the redemption of the whole world; and so all are rightly said to be redeemed: but whereas they are void of redemption, who pass through this world without the faith of Christ, and without the Sacrament of regeneration, doubtless the propriety of redemption belongeth to them, out of whom the prince of this world is cast forth, and are now not the vessels of the devil, but the members of Christ: whose death was not bestowed for mankind, that they also, who were not to be regenerated, should belong unto his redemption. For the cup of immortality, which is made of our infirmity, and the divine virtue, hath surely in itself that it can profit all: but if it be not drunk, it doth no good. These things he.  

The 5. testimony. Maximus.  As for the saying of Maximus in Augustine, serm. 128. de tempore: We read in the Scriptures, that the salvation of whole mankind is redeemed by the blood of the Saviour, and the safety of the whole world is everlasting. Those words may be expounded as touching the greatness and power of the price, being so rich, that if all would believe in Christ, the chains of Satan should hold none, but all should enjoy eternal safety. But the right meaning is, that the author there speaketh of the generality of the believers through the whole world, which thing he shall confess, whosoever shall consider his drift & scope. 
See also Ambrose in Lu. 23. de cassa prodit. poenit.  For this he meaneth that the world is like a potter's field bought with the price of the Lords blood for strangers, that is (saith he) for christian's, who are exiles in the whole world, that they that have not possession in the world, may possess a whole Saviour. Therefore that redemption belongeth nothing to the unbelievers, being the sons and possessors of the world. And this is the constant doctrine of the fathers, as at large shall be showed in the book following.  

The 6. testimony. Cypr. de ablut. pe●um. Aug. ser●. in mon●e. lib 1. Chrysost. hom. ●. & 20.  But concerning them, who after faith received return unto their vomit again, it is little available, how we understand certain sayings of the fathers, wherein they are read to attribute to such persons the grace of pardon, and cleansing from sins, adoption and such like. For this is not the state of the controversy, whether they that have once obtained by faith remission of sins, do chance to fall from that grace or no: but whether all, believers and unbelievers have once received the grace of that pardon, and cleansing from sins, or no? Those very sayings of the fathers approve the negative part which we defend, because they speak of such as are converted and baptised, and to these only they give it, that they are set free from sins, and made the sons of God. But how some afterward lose this grace, and return to their vomit, we have above fully declared: to wit, that so far as they are numbered with the Church, they be accounted, and aught to be accounted in the judgement of charity, for reconciled and the sons of God, although with God oftentimes they be not such, 
Serm. domin. in monte lib. 1.  as Augustine very well hath witnessed. Whereupon also he joineth these together: to be made partaker of the spirit of grace, whereby we are reconciled to God, and to hold the society of the holy brotherhood: 
Aug. in Leuit.  whereas in the mean while many hypocrites every where creep into that society, having with Simon Magus visible sanctification only, and wanting the invisible.  
Furthermore, touching the new writers, 
The 7. testimony.  (who because of certain phrases are drawn to the defence of this error) we are not greatly troubled, because we follow not the prejudicate opinion of this or that Doctor, but the truth itself. 
Answers to the sayings of the new writers, cited by the adversary.  Yet for their sakes that are desirous of the truth, we think it good to give some advise.  
Bullinger, Gualther, Musculus and others are cited, and the confessions of one or two Churches in Helvetia, out of whom these and the like kind of sayings are diligently drawn: to wit, that Christ, as 
a Bulling. ser. 2. de Nativit. Chri.  much as is in him is a Saviour to all, and came to save all: 
b The same upon 1. john 1.  that he pleased God by sacrifice for all the sins of all times: 
c Cat. ch. minore Eccl. Tigur.  that his passion ought to satisfy for the sin of all men, and that the whole world is quickened by the same: 
d Mus●. in locis de remiss. p. q. 2.  that the grace of remission of sins is appointed for all mortal men, and such like.  
Unto these I answer, that howsoever, and in what sense soever those writers uttered these and the like kind of speeches, it is certain that they were not of the adversaries opinion, that effectually and in very deed all, without exception of any one, and without any difference of believers and unbelievers, are received into grace, and made partakers of remission of sins, righteousness and salvation in Christ. Of which thing that we may not doubt at all in the Miscellanies of D. Jerome Zanchie of godly memory, 
Zanchius.  there is the judgement extant of the Church and school of Tigur, touching certain Theses of the said Zanchie, which at that time were hatefully pursued of certain that moved the same mischief that Huber doth.  
The promises of the free mercy of God, and of sure and eternal salvation, (saith Zanchie in his 13. proposition) albeit they be propounded universally to all, and are so to be preached, yet unto the elect only in very deed they do belong. And strait after in 14. proposition: Wherefore when Paul saith, God will have all men to be saved: if a man restrain that word (all men) to the elect in any order of men whatsoever they be: also if a man interpret that saying 1. joh. 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 deprave the Scripture.  

Of the universality of the promise of grace.  What do those lights of the Helvetian Church, Bullinger, Gualther, Wolfius, Marty, Simler, Lauater and the rest say to these things? They do not only assent that the promises touching the free mercy of God, and sure and eternal salvation, do belong unto the elect only, but also they confirm it with this reason: That the promises are hidden things for faith, and can no otherwise be perceived then by faith: & therefore they belong only unto them, who are adorned with faith by God. Certainly (say they) the promises of this kind are to be preached unto all, because the ministers of the word know not such as are elect according to purpose, and they have a flock consisting of reprobates and elect: but they are made effectual by the power of God's spirit in them only, who are of the number of the elect.  
Afterward touching the other proposition, that is, this whole controversy, they make a pure and clear confession, publishing it with a loud voice in these words: 
The universality of the elect, in the word All men, by the opinion of new writers.  We truly are of the same judgement, and cannot reject with a good conscience that exposition, which also we acknowledge to be agreeable to the text, and not once alleged by Augustine, a father most worthy praise of all, for which interpretation he was never of any man condemned of heresy.  
In the same place they subscribe also to zanchie's opinion, that true faith is given once only to the elect, 
The elect persever in faith.  and that the elect once endued with true faith, and engrafted into Christ by the holy Ghost, cannot altogether lose faith shake off the holy Ghost, and wholly fall from 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 sleep and languisheth in the Saints, when they fall, but is not altogether taken away: otherwise the seed of God should not remain in them, as it is said 1. joh. 3.  
Behold Huber the sentence of so many worthy men (whom thou hast gotten for thy defenders) consenting against thee? Therefore there is no cause, that thou shouldest seek after crafty wresting of words, and make wiles to entrap men through some phrases of theirs, whose judgement is so plainly known. Yet lest thou shouldest chance to doubt of these things, 
Zuinglius.  take but the advise of Huldrich Zuinglius only, the ornament of thy Helvetia, and the brightness of all kind of learning, Annot. in evang. & epist. Pauli, per Leonem judae editis. There be many such kind of speaking, used afterward in like manner of his successors: 
Annot. ad Heb. In joh. 6. In joh. 12.  That the son of God took flesh, that he might be made a sacrifice for the sins of the whole world: that his flesh was given for the life and redemption of the whole world: and that he died for all, that he might quicken all by himself, 
In joh. 17.  and by his death give life to the universal world: that Christ came to save all, and to give eternal life to all, etc. That man surely useth thus to speak, but in a far other sense, than thou huntest for such kind of speakings in his scholars and successors. For expounding himself he expressly writeth: 
In Matth. 15.  Whereas Christ's death is the remedy and plaster of our diseases and wounds, yet that many feel not the efficacy thereof, 
In joh. 3.  namely such as do not acknowledge their sins. Also, that he was sent to forgive sins to all repentant sinners, and to communicate eternal life: that he is the life and salvation of the godly, the life of believers and such like. 
In joh. 6. & praefat in histo. de pass. In epist. ad Rom. 3. In joh. 12.  And yet he taketh away the sins of the whole world, and giveth life to all, both because no sins in the world are forgiven, but by and for the only reconciler Christ jesus: and also, because he is an universal Saviour, to wit, not only of the jews, but of the Gentiles also, that they that have the fruition of Christ his oblation, may for ever go to God through him, and may have by faith through Christ the blotting out of all their sins: 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 Helvetians.  

The 8. testimony. Musculus.  The same thing I say of Musculus, whose judgement who so looketh into, I know very well he will marvel at Hubers wit, and at his desire and captious kind of speaking to pervert all things. 
De remiss. pecc. q. 2. Thes. 586.  These are his words: That the grace of remission of sins is appointed for all mortal men. This Huber catching at greedily, setteth it in his book in great letters: but maliciously altogether pulled away from the words following, wherein lieth the meaning of that saying: to wit, that the grace of remission of sins is appointed for all mortal men, as far forth as the Gospel is to be preached to every creature, and the mercy of God to be set forth to all. And so Musculus understandeth the sayings: 
joh. 3. 1. joh. 2.  So God loved the world. Christ is the propitiation for the sins of the whole world: not that remission of sins by the grace of God befalleth to all, without difference of believers and unbelievers: which is the opinion of the adversary, and not of Musculus. Nay thus he testifieth openly: If we consider them, who by the grace of God obtain remission of their sins, as of the elect: so of these also there is a small number in respect of the reprobates, whose sins he saith are for ever retained. Let the same man also be weighed, loco de Redemp. where he saith: We know that all men are not made partakers of this redemption. Again saith he: Men reprobate and desperately wicked receive not redemption. The contrary hereof Huber with full mouth avoucheth, that all by Christ are made partakers of redemption: that all receive it, but that the reprobates having once received it do lose it again.  
Nevertheless, 
Three reasons of Musculus, why redemption is universal.  according to the reasons assigned of Musculus, this redemption is rightly termed universal. 1. Because it cometh not to pass by the defect of grace, that many do perish, but by the defect of faith, seeing grace is prepared for all, to wit, that do not refuse it, 
Matth. 22.  as all things were ready for the marriage. 2. Because all are called unto it. 3. Because so it is appointed for all, that no man without it is of can be redeemed. Where now he doth understand this appointing otherwise than before: yet rightly, because albeit many are not redeemed nor justified, yet all by Christ are redeemed and justified, because no man is redeemed but by him. Of all which things it plainly appeareth, that Musculus, as well as others, is against the adversary, and nothing at all on his side.  
That which he citeth out of Hemingius his Syntagma, 
The 9 testimony. Hemingius.  or Treatise, hath some colour, to wit, that Christ came not for to redeem only certain selected out of mankind, but that that grace is universal, as touching the fatherly will of God. But albeit Hemingius hath thus written, because he otherwise understandeth the doctrine of Predestination: yet he greatly dissenteth from the devise of the adversaries, that all, believers and unbelievers without doubt, properly and in very deed by receiving remission of sins, are received into the bosom of grace, justified and saved by the death of Christ. Contrariwise Hemingius Thes. 28. testifieth, (which These Huber craftily hid, when he alleged the 27.) that as touching the event, the grace of redemption belongeth to a few only, because few believe, and bring forth the fruits of repentance. For he acknowledgeth and often times repeateth, that albeit the Gospel offer the benefits of Christ to all men of what nation and condition soever they be, 
De promise. reparat.  yet they are received by faith alone, and so justification and salvation are freely given to him that believeth. 
De evangelio.  And clearly he saith, That the condition of faith is required, that the benefit may be applied, that is remission of sins: and the condition of perseverance, that it may be retained, being received. For which thing these men say, that all have once received the benefit, that the believers abide in the same, being received, and the unbelievers do lose it again.  

The 10. testimony. Catackis palatin.  I come unto that which is objected out of the Catechism of our Churches, quest. 37. where the words of the Catechism have, that Christ sustained in body and soul, the wrath of God against the sins of all mankind. But the exposition is all one with the place of Athanasius before, where was the like speech. Certainly the effect of the death of Christ is not in all, believers, and unbelievers indifferently; but as our Catechism out of the word of God teacheth, quest. 30. They that embrace by a true faith, jesus to be a perfect saviour, do possess all things which are requisite to salvation. Again, quest. 20. to the demand, Whether then salvation be given by Christ to all men, who perished in Adam? It is plainly answered: Not to all men, but to them only, who are engrafted into him by a true faith, and embrace his benefits. If thou canst (Huber) reconcile this with thy opinion, (which is full of error) to wit, that all who perished in Adam are received into grace by Christ, justified, quickened, and restored to salvation. See also in the Catechism, quest. 53.55.60.66. etc. in all which places, no other participation of Christ and his benefits is set down than by a true faith, hypocrites and unbelievers being excluded. But of these things enough. Let the adversary now go, and maintain his error by the testimonies of old and new writers, whereby he is most manifestly confuted.   

CHAP. XIII. Unto the fourth accusation.  

Huber. pa. 20, ●7. 312.  THe fourth absurdity objected unto us followeth: That men are driven to desperation, and that no man can have any certainty of his salvation. This malicious and false crime he tosseth too and fro. The sum and effect tendeth to this, that all the assurance and comfort of salvation according to our opinion leaneth upon mere particulars, whereof nothing followeth, after this sort: 

Some men are in favour with God, and shall be saved.  
I am a man.  
Therefore I am in favour with God, and shall be saved.   As though we were so foolish and unwise, that we have not learned better out of the word of God to comfort ourselves and others. For as there is of those which shall be damned, so there is of such as shall be for ever saved, a certain universality in the Scriptures: neither can any man that is in his right wits deny, that some shall be received, others refused: some shall be saved, others shall perish in the last day: 
Math. 24.25.  the former rejoicing for ever in the father's kingdom prepared for them before the foundations of the world, and these contrariwise suffering eternal torments in unquenchable fire, prepared for the devil and his angels.  
And albeit God knoweth them that be ordained by him to eternal life, or else not ordained, and all things (that I may use the words of Luther) are set down in Predestination, 
Prefat. ad Rom.  who shall be saved, who damned: yet we must not go unto election without the word, and speculatively, 
In Gen. 26.  (as he speaketh) lest we fall headlong into desperation or contempt: but we must judge of election, a posterity, that is by that which followeth it as they say, that is, by faith, 
The universality of the promise of grace.  and by other fruits of election, arising unto the very cause itself. Hence come those most sweet promises made unto the believers, universal surely: Come unto me all ye that labour, I will refresh you. 
Matth. 11. joh. 3. joh. 6.  Whosoever believeth in the son shall not perish. This is the will of the father, that all that believe in the son, should have eternal life. Hereunto bear all the prophet's witness, that all that believe in him, receive remission of sins through his name. 
Acts 10. & 13 19  By him whosoever believeth is justified. The righteousness of God by the faith of jesus Christ, in all, and upon all that believe. 
Rom. 3. & 9  Whosoever beleeeveth in him, shall not be confounded. For there is one Lord of all, rich towards all that call upon him: for whosoever shall call upon the name of the Lord, shall be saved.  

The promise requireth faith.  And often elsewhere, after this sort is the promise of salvation and eternal life (made unto the believers) repeated. For the promise requireth faith, and in respect of the believers, it is universal, as Ambrose also well expoundeth it, lib. 1. de poenit. ca 10. 
Ambrose.  He that hath faith, hath eternal life, he is not excluded from pardon: whosoever believeth, shall not perish. When he saith, whosoever, no man is excluded, no man excepted. All, saith he, that is, of what state soever, of what fall soever, if he believeth, let him not be afraid of perishing.  
Now out of this universal ground, this is the argument, wherewith we overcome the world, the devil, sin, death, and hell: 

A Syllogism, showing how a man ought to apply to himself the general promise.  
Whosoever shall believe in Christ, shall be saved by his grace, and not be ashamed for ever.  
The faithful person assumeth; I believe Lord.  
The conclusion followeth: Therefore I shall be saved by the grace of God, and not be ashamed for ever.    
The mayor of the Syllogism is plain by the promises produced before. He that believeth, hath in himself the proof of the minor: 
The believer knoweth himself to have faith, and how.  for he certainly knoweth himself to believe, his own mind so telling him, and his ready and unfeigned study of new obedience witnessing the same; whereupon faith is known, as the tree by the fruits. For as john saith, 1. Epist. 2. By this we are sure we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. Hereupon also Augustine hath left it in writing, that every one most certainly seethe his faith, if he have the same. Which saying of his, 
Luther in Galat. 4. cap.  Luther also alloweth as right and godly. Yea the Apostle himself prescribeth this rule, 2. Cor. 13. Prove yourselves, whether you be in faith, examine yourselves. Wherein he sufficiently declareth, that such as be engraffed into Christ by a true faith, may have the knowledge thereof in themselves.  

Mark this.  But if Satan, as if he is a liar and murderer from the beginning, dare deny unto thee that thou believest, yield not unto him whosoever thou art, O man, who thoroughly perceivest the tokens of faith in thyself, but contrariwise go most boldly, and say unto him: Go behind me Satan, 
Matth. 16. 2. Tim. 1.  for thou savourest not the things which are of God; I know whom I have believed, and I am persuaded, 
1. Thess 5.  that he is able to keep that which I have committed unto him, against that day. He is faithful who hath called me, who also will effect it. 
A weak faith ought not to cast a man down.  Neither is there any cause why thou shouldst be troubled, and cast down in mind for the imperfection of faith, and for those contrary motions, fear, doubtings, heaviness, and manifold temptations, wherewith we daily fight, as long as we carry about this body of death. For we know him, who hath said: Behold my servant, whom I have chosen, my beloved, 
Esay. 24. Matth 12.  he shall not break a bruised reed, and smoking flax he shall not quench, till he bring forth judgement unto victory. 
Matth. 14.31. & 16▪ 8.  How often hath the Lord testified by notable examples in the Gospel towards his disciples, and others greatly weak in faith, how he doth not cast off, but with great love and lenity, receive and cherish such as are weak in faith, and daily maketh them more stronger? Faith therefore although it be faint, 
Rom. 14.3.  so long as it is true and sincere, shall not fail of his effect. Only let him, who feeleth himself to doubt, exercise his faith, 
If thou doubt, do this.  and wrestle against doubting: let him say with the father of the child, that had the dumb spirit: I believe Lord, 
Mark. 9 Luk. 17.  help mine unbelief, and let him pray with the Apostles: Lord increase our faith.  
Is this to drive men to desperation? Is this to reason from pure particulars? And what other consolation I pray you may be brought, whereby a man may be made certain of his salvation, to wit, that he is just before God, and heir of eternal life? Certainly if we have no other ground of comfort, than that such as shall be saved and damned, the elect and reprobates are all alike redeemed by Christ, we shall fall headlong into desperation. Therefore mad and foolish he must needs be, that thus concludeth:  
They that are saved and damned, 
The weak and woeful comfort that ariseth from the redemption of all and every one without exception.  are all alike redeemed by Christ:  
Ergo, it will come to pass, that I shall not perish, but have everlasting life.  
Therefore it appeareth, that that universality of men redeemed, no one at all excepted, which the adversary so greatly talketh of, is not the proper ground of Christian consolation: but we must come to faith, which putteth difference between those that shall be saved and damned. For by faith we receive the merit of Christ, and apply it to ourselves, and therefore he that believeth in the son, hath eternal life: but he that believeth not in the son, 
job. 3.  shall not see life, but the wrath of God abideth on him. And hitherto at the length is the adversary brought, will he, nill he, to the intent he may assign some thing certain of the certainty of salvation. We (saith he, 
The adversary himself confesseth the truth.  Thes. 534.) Do know that salvation is certain, undoubted, and constant, and we say that it pertaineth unto them, who by faith abide in Christ, and we say, that they shall abide in faith, who suffer not the word of universal grace upon all, 
The faithful shall continue. Luke 22. joh. 17.  to be taken from themselves. We also say the same thing, and further say, that they shall persever in the word and assurance of grace, who are once engrafted into Christ, by a true and lively faith, he praying for them, and giving them this freely, that their faith shall not fail. For this foundation being once removed of the perseverance of true believers: what certainty can any man have of the grace of God in time to come, and therefore of his salvation? What, that the universality of the promise, which they so greatly urge, must then needs fall. 
Flat contraries.  For these are flat contrary, that all believers are saved, and that some believers do fall away and perish. But if salvation pertain to them, (as it doth) which by faith abide in Christ, what shall we say of unbelievers: they are excluded. Therefore let him look to it, 
Huber. Thes. 266. & sequent.  who avoucheth that they are alike saved by Christ, as well as any other, and that the promises of grace and life, belong to them also.  
Objection. But grace is universal. Answer. I answer, grace must be preached to every creature: 
Mark. 16.  but the enjoying of it, abideth with the universality of the believers, wherein there is no difference of jew or Gentile, 
Rom. 3.  master or servant, male or female, but the righteousness of God, is in all, and upon all that believe. But they that believe not, shall not see life, 
job. 3.  but the wrath of God abideth on them. And this is enough, that thou mayest safely, and oughtest to believe, that Christ died for thee and thy salvation because we are commanded all to repent and believe the Gospel, having this promise added, that he that believeth and is baptised, shall be saved, he that believeth not, shall be damned.  
The adversary cavilleth, 
Huber. thes. 83.  that it is not sufficient for us to say, that we must believe, that Christ profiteth all men, who believe in him: for straightways is asked, what shall I believe? What is promised unto me, before I believe? What? Thou hast the rule of faith, the Apostles Creed, and dost thou not know what thou oughtest to believe? And as touching the promise, it is true, that unless a promise go before, faith cannot follow, seeing faith cometh by hearing the promise. I say therefore, that the grace of God, salvation, and eternal life in Christ, are promised to a man, not as yet believing, but conditionally, if he shall believe. 
Luther.  Here Luther in Gen. 48. If thou believest thou hast; if thou wilt not believe, thou shalt have nothing. For so much thou hast, as thou dost believe. If thou believest, now thou canst do, and possessest all things: but if thou dost not believe, thou hast nothing.   

CHAP. XIIII. A discussing of the fift absurdity.  
furthermore, the first absurdity raised up by this contentious quarreler, is this, that by the denial of universal redemption as he understandeth it, that is, by the not granting of the universality of grace and salvation by Christ in all, and upon all, without any difference of faith or unbelief, elect or reprobates, there followeth the abrogation of the whole ministery of the Gospel, because no man can know (if we credit him) what must be preached to any man. Is it even so? But we see Christ and his Apostles, (from whom we must draw the pattern of sound doctrine, 
What must be preached, to whom, and how. joh. 9 41. Luk 14 47. Act. 2.38. & 10.43. ) to follow this way of teaching, that they reprove all of sin, they exhort all to repentance and faith, they lift up consciences afflicted with the feeling of sin, and terrified with the fear of judgement, by the promises of the Gospel; contrariwise they affray with the Law, secure persons, and briefly, they open to the believers, 
Rom. 1.2.3.  and shut to the unbelievers, the kingdom of God. These authors if we will imitate, (and we must be thereto willing) we shall know, 
What is to divide the word aright.  what, to whom, and how we must preach, and making choice between careless persons, and them that are pricked in their hearts, we shall preach grace and remission of sins unto them, who acknowledge themselves to have sins, and do desire to be delivered from them: but unto them, who securely go on in sins, we shall propound the Law, that by the curse they may be terrified, and brought by this means unto the fear of God. This is to divide the word of God rightly, that God may be acknowledged both merciful unto them that confess their sins, and believe in his son, and also angry with careless persons, and so every one may learn to fear God, and to lean upon his mercy, which he hath declared in the sending of his son. This difference not observed, it cometh to pass, that they, who were to be comforted by the Gospel, are crucified by the Law, and they who were to be terrified by the Law, 
Tom. 2. fol. 123. & tom. 4. fol. 104.  are hardened by the Gospel: as Luther doth very well advise us of all these things, in Gen. 18. and upon that saying of Matthew, chap. 9 Be of good comfort, son, thy sins are forgiven thee. Where also among other things he noteth, that Christ offered the Gospel to the man afflicted with the palsy, but reproved the Pharisees for blasphemers and wicked men. Why (saith he) think ye evil? He doth not say to the man sick of the palsy, why dost thou think evil? Nor to the Pharisees, Be of good comfort, etc. most rightly cutting the word of God.  

Not our opinion, but our adversaries disturbeth the order of preaching aright.  Here now let it be considered, whether doctrine disturbeth this order: Ours, whereby out of the commandment of God all are commanded to repent and believe, and to all and every believer is preached forgiveness of their sins from God for the merits of Christ, as often as by a true faith they embrace the promise of the Gospel: but contrariwise to all unbelievers and hypocrites is denounced, that the wrath of God and eternal condemnation do so long abide upon them, as they continue to be such men? Or else the doctrine of Huber rather, 
Thes. 60.  who being carried away in the chariot of contention through vain paradoxes, preacheth to all men, as well to secure as to the afflicted, as well to unbelievers as to believers, that all judgement and wrath of God is in very deed truly and properly taken away and removed? who undoubtedly avoucheth that all men together are freed from all sin, 
Thes. 65.  and that whole mankind in very deed without exception of any one, is received into the grace and bosom of the father by the death of his son. Who also affirmeth, that righteousness and the work of salvation by Christ pertaineth to all them that were lost in Adam: 
Thes. 46.  and defendeth with as great contention and impudency as his wit and style will yield him, 
Thes. 270.  that all reprobates as well as any other whomsoever are saved by him. Wherefore let him rather acknowledge his own fault, than so boldly blame other men.  
He objecteth: If the grace of God pertain not to all, 
Objection. Thes. 475. & sequent.  with what mouth & with what forehead dare the minister and preacher of reconciliation in publishing the Gospel, call all and every one to the grace of God? If he invite all promise to all, exhort all to repentance, he shall lie: because grace belongeth not to all by this supposition: and unto whom the promise & grace do not belong, they also neither aught, nor can possibly believe.  
Answer. I answer, that in this argument divers things are mingled together: the commandment of repentance, that is, the invitation to conversion and faith: and the promise of grace. Therefore a distinction is needful. 
The commandment of faith and repentance bindeth all. Mar. 1.  As touching the precept of conversion and faith, that bindeth all men simply, according to the saying: Repent ye and believe. Wherefore no lie shall here be committed, if the minister of the word invite all men to faith, exhort and stir up all to repentance. But the promises of grace, 
But the promises of grace belong to the believers only. 2. Thess. 3. Acts 13.  wherein is offered mercy, peace, salvation, honour, glory, life and immortality: these (speaking of men grown) are received no otherwise than by faith, and faith all men have not, but whom God of his singular mercy vouchsafeth that divine gift. Further, the adversary himself, whether he will or not, must confess (as before also we mentioned) that salvation pertaineth unto them, 
Thes. 534.  who by faith abide in Christ. Therefore it doth not belong to the unbelievers and so to all: no truly, unless a man would call again the fable of Origene, 
Origens' fable  that all men at length shall be saved. Wherefore here the Antecedent is denied, that the minister of the Gospel promiseth to all, and preacheth the covenant of reconciliation to all, as though all were comprehended alike in the covenant. 
Zach 1.3. Ezech. 18.21. Esay 1.17. Acts 2.38. & 8.22.  For to speak simply, he promiseth to the believers only, and to such as repent. But to the unbelievers and hypocrites he denounceth wrath, because the wicked hath no peace, saith the Lord: neither is any thing promised unto them but conditionally, to wit, if they turn, and believe with all their heart. 
The promise is made unto the wicked conditionally.  And this condition God alone performeth in whom it pleaseth him, seeing both faith and repentance be his mere gift.  
And in this sense it is rightly said, that the promises ought to be preached and propounded unto all, believers and unbelievers: as far as the ministers office stretcheth, that they should disperse the word of faith and salvation indifferently and publicly into the ears of all, and setting forth the mercy of God in Christ, (who is the sacrifice for the sins of the world) they should call whomsoever, to embrace the gift of grace, and should invite whomsoever they find, as it were to the marriage of the king.  

Matth. 22.  And it is an ungodly speech, that all ought not to believe, because the promise and salvation pertaineth not to all. Nay, because salvation is proper to the faithful only, and death and condemnation to the unfaithful: therefore ought all to repent and believe the Gospel, that they perish not with the world, but may have eternal life. Neither doth it any thing hinder this general invitation, that it is certain, that many ever have been and shall be contemners of grace offered: seeing as the Apostle saith, faith belongeth not to all: 
2. Thes. 3. Matth. 22. Mark this.  and as Christ witnesseth; many are called, and few are chosen. For the commandment of the king is enough and largely enough for the servants that are the inviters: Go ye, 
Luk. 14. Mark. 16.  and say ye to them that are bidden, Come, for all things are ready. Call ye unto the marriage whomsoever ye find. Again, Preach ye unto every creature. Unto this commandment must the faithful preacher of righteousness yield obedience, whether he be received, or rejected, or else for the same endure any temporal adversity. As also they who be called, must without delay obey their calling, howsoever many obey not, because they have also a commandment greater than any shifting or refusal that they can make: Come ye believe, repent: 
Psal. 95. Heb. 3.  To day if ye will hear 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 diverse testimonies of Scripture he expressly showeth, 
The truth must be preached to men, though they will not hear it. Matth. 10.  that the truth ought to be preached even to them that will not hear. The Lord saith in the Gospel: When ye enter in, say, Peace be to this house: if they be worthy that be therein, your peace shall rest upon them: if not, it shall return to you again. Did he certify them, that they, to whom they should preach that peace, would receive it? Yet he gave them to understand, that peace must be preached without delay, even to such as would not admit the same. The Apostle also charged his Timothy, 
1. Tim. 4.  that he should not be slothful in preaching for men's sakes, to whom the preaching of the truth is unpleasant: I charge thee before God, and Christ jesus: Preach the word, be instant in season and out of season, rebuke, exhort, improve. Therefore a faithful workman will preach to such as are willing in season, and to such as refuse out of season. Christ also how many things spoke he in the face of the jews, Pharisees, Saducees, such as not only would not believe, but also greatly speak against him and persecute him? And he knew surely, saith Augustine, (because he knew all things) that these things would nothing profit them to their salvation: but by his example peradventure strengthened us, 
Eze. 2. & 3.  who cannot know before, the future faith or unfaithfulness of men. Beside, we read that the Prophets were sent to men so disobedient, that God himself 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 strive with the jews, that would disobey, dissent, and speak against. In like manner jeremy, 
jere. 1.19. & 7.27.  to whom it was said: Thou shalt speak all these words unto them, yet they will not hear thee, and thou shalt call them, but they will not answer thee.  
Objection. If any man ask, for what cause, for what good, with what fruit, or effect are deaf men spoken unto: albeit the commandment of God be sufficient, against which it is a heinous offence to dispute, yet other things also may be alleged for an answer. Answer. 
Four reasons why the word is preached to reprobates, beside God's commandment to do it, before set down.   
1. As long as men live in this world, reprobates and elect are joined together, and cannot be discerned by the judgement of man: and therefore it is meet, that the truth be preached indifferently to all, lest because of reprobates the elect be defrauded, who will take profit by the preaching of the word. Hereupon also Augustine de Correp. & great. 15. & 16. Seeing we 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 charity, that we should be willing that all may be saved.  
2. By this means is clearly showed the miserable blindness and great corruption of lost man, and in very deed that appeareth true which Paul saith, 
1. Cor. 2.  that the natural man perceiveth not the things that be of the spirit of God, that they be foolishness unto him, and that he is not able truly to know them.  
3. The godly while they behold others left in unbelief, unto whom notwithstanding the doctrine is common, do acknowledge so much the more the mercy of God towards themselves, whereby they turn and are saved. To this end the Lord said: 
joh. 6.  No man cometh unto me except the father draw him, as it is written in the Prophets: They shall be all taught of God. Whosoever therefore hath heard and learned of the father cometh unto me. Also, 
Matth. 13.  To you it is given to know the mysteries of the kingdom of heaven: but not unto them, but in them is the prophecy fulfilled, that they hearing hear not: to wit, hearing with the sense of the body, hear not with the assent of the heart, as Augustine expoundeth. But why some have ears to hear, and others not, that is, why it is given to some of the father to come unto the son, and to others it is not given; who knoweth the mind of the Lord? who hath been of his counsel? or who art thou O man, that reasonest with God? saith Augustine de bono perseverantiae lib. 2. cap. 14.  
4. The ungodly are made unexcusable in hearing the word of God, that they cannot pretend ignorance, seeing they perform not so much as outward things, which they be able to do, as it is said in Ezechiel: 
Eze. 2.  Whether they will hear, or leave off, speak thou unto them, and they shall know, that there hath been a Prophet among them. And Christ saith: 
joh. 15. 2●.  If I had not come and spoken, they should have no sin: but now they have no excuse. And elsewhere he saith, 
Matth. 24.  that the Gospel of the kingdom must be preached in all the earth for a witness unto all nations. As also he foretold his Apostles, 
Matth. 10.  that they should be brought before rulers and kings, for a witness to them and to the Gentiles: that is, to their reproof and condemnation, who believe not, as Theophylact interpreteth both places. I will add hereunto, because of the adversary, (who findeth great fault with this use of the word) the testimonies both of Augustine and also of Luther. Augustine tract. 81. in joh. saith: They that contemn or else deride and impugn the commandments of God, unto them the words of Christ shall not be a benefit, but a testimony against them. And de praedest. sanct. cap. 9 he writeth, that the salvation of religion, from the beginning of the increase of mankind unto the end, is preached to some for a reward, to some for judgement. Also de Correp. & great. cap. 13. Correction is to be used towards all as a medicine, albeit the health of the sick person be uncertain: that if he who is corrected, pertain to the number of the predestinate, the correction may be unto him a wholesome medicine: but if he pertain not, it may be a penal torment.  
Luther, Tom. 3. in 3. cap. Io●lis: The Gospel is preached (saith he) to all men: and though all do not greatly believe the word, yet it is preached as well to the ungodly as to the godly: to these it is the power of God to salvation, to the other to judgement. See also lib. 1. sentent. dist. 47. about the end of the distinction.  

Hub thes. 300. The first cavil of the adversary.  But let us hear Huber. First it is a lie, that is feigned upon our side, that the reprobates are called to no other end, but to be hardened, and made without excuse: for many ends are already rendered. He citeth Beza Responsione altera ad Colloq. Mompel. fol. 149. & 95. Item 96. but the exclusive is ill feigned upon our men, and often repeated of Huber, but it is not found in Beza. 
Thes. 477.  Then (as he is practised in cavilling) he excepteth, that to preach faith and repentance to such as shall not believe, (as being by the just judgement of God not predestinated unto faith) is as absurd, as if a man should preach repentance to the very devils. But there is very great unlikeness between men reprobate, and those reprobate spirits, albeit in this they agree, that eternal fire remaineth for both. For the elect and reprobates of men are in this life mingled together, neither can we know who shall believe, who not: beside the other things we spoke of, specially the commandment of God, whereby the Gospel is ordained for every human creature.  
Further, he cavilleth: If the hearing of the word turn to the reprobates unto their greater judgement, 
Thes. 478  that they are in worse case than the devils, who from the Gospel preached bring no such judgement upon themselves. Answer. This is a false argument, taken from that which is spoken in part. To speak simply, the devils are more unhappy, because they be worse and wickeder: 
Ephes. 6.  whereupon by Paul they are called spiritual wickedness. In the mean while it nothing hindereth reprobate men to be in worse condition in part, that is, to be guilty of judgement for some cause, wherein the devils are not guilty: as for example, for the contempt of the word preached unto them, and for the unworthy receiving of the Lords Supper: because unworthy receivers eat and drink their own damnation. But this hath no place in devils, albeit nevertheless as enemies of all righteousness and order appointed of God, and so also as contemners of the word and Sacraments after their manner, they shall not escape the judgement of God.  
Thirdly, he cavilleth impudently: If the matter so stand, 
Thes. ●04.  it shall be better never to go to the word: for if they must wholly perish and burn, the less they do hear that they may despise, the less they shall be beaten.  
Be silent cruel tongue and lips that speak iniquity. What resteth O Huber, but by the like reason thou mayst conclude; seeing many in the Supper of the Lord eat and drink judgement to themselves, that it shall be also better for us to abstain from it? But that all men may understand such like sophistry; on both sides this only followeth, to wit, that it is better not to come to the Supper of the Lord, then to come unworthily: also, not to hear the word of God, than not to receive it being heard: or else to reject and tread it under our feet after we have received it: but such as be blessed have kept the mean. For because both they that knowing his will and yet do not the same, and also they that are ignorant of it, shall be beaten (specially if it be affected ignorance, disdaining to hear the word of God being offered:) it is our parts both to hear and to keep the word of God, and so to prepare ourselves, 
Luk. 11.  that we may worthily receive the Sacraments. So surely we shall best provide for ourselves, and not if we judge ourselves unworthily of the kingdom of God, by refusing his word and Sacraments.  
Fourthly, that the adversary may here also prove to the reader the scoffing wherein he excelleth, (if yet it may or aught to be approved of any man of sound judgement) he malapertly saith, 
Thes. 489.  that the Calvinian ministers are the hangmen of the reprobates, who draw them unto exquisite torments that were from everlasting condemned, and do hue them in pieces, if that be true that they hear the word of God unto condemnation.  
What then? In what reckoning will he have the Prophet Esay to be, to whom it was said, when he saw the glory of God: 
Esay 6.  Go, make fat the heart of this people, and shut their eyes. Which place surely of the Prophet is repeated not rashly in the New Testament six times of the blinding of the jews. Shall we therefore with a Huberian scoff call either the Prophet or Christ jesus, (whose glory then Esay saw) hangmen? far be this malapertness from a Christian heart. 
2. Cor. 2.  But rather, by the witness of the Apostle we are the sweet savour of Christ to God, both in them that perish, and in those that are saved: to the one the savour of death to death, but to the other the favour of life to life, yet always to God the sweet savour of Christ in both respects.  
Lastly it must be noted, that it maketh no matter here, whether it so come to pass either by the foreappointment, or by the foreknowledge only of God, that the preaching of the Gospel unto the reprobates turneth unto their judgement. For both the foreknowledge and also the foreappointment of God is unfallible. Wherefore seeing the adversary cannot deny (at the least) foreknowledge in God, for their more grievous condemnation, who will not obey the word, the cavils already alleged must of necessity fall upon his own head. And of these enough.   

CHAP. XV. To the sixth absurdity.  
I Proceed to that which was objected of the Sacraments: to wit, 
Thes. 37. The 6. absurdity, that Baptism is taken away.  That the Sacraments are taken away, unless with hand and foot (as they say) we be of Hubers opinion touching the universality of redemption. Of Baptism he giveth this reason, that no certain grace and salvation is promised to the baptised. His argument will be thus:  
By whose opinion no certain grace and salvation is set forth unto such as are baptised, by their opinion Baptism is taken away.  
But by their opinion who think that by the death of Christ all men are sufficiently, but not effectually redeemed, (so as all and every one have remission of sins, and are received into the grace of God, justified and saved, whether they believe or not) by the opinion of these I say, no certain grace and salvation is propounded to such as are baptised.  
Ergo, by their opinion Baptism is taken away. Unless the argument be thus framed, I see not how any thing can be concluded to the purpose.  
But the minor is denied. Huber surely thes. 1019. sendeth us unto the things which he hath from his 386. thes. unto the 431. but if those be looked into and examined, it will appear, that nothing is there contained, saving an extravagant and idle heap of certain questions ill-favouredly tumbled together concerning Baptism. But without such long circumstances, O Huber, this thou shouldest prove, that, upon the setting down of the contradictory of thine opinion of the generality of redemption, there would follow the overthrow of Baptism, and that therefore, because no certain grace and salvation can then be promised to them that be baptised. This, this show if thou canst, omitting thy manifold digressions, whereby thou usest miserably to entangle thy reader, and turn him away from the point.  
Surely as for us, 
The principal use of Baptism.  we have learned out of the divine Scriptures, and do constantly teach, that the use of sacred Baptism tendeth to this end and that principally, that it may seal and confirm unto us the promise of grace and eternal life. For take away the promise of grace from baptism, and thou shalt take away the nature of a Sacrament, because according to the usual definition of Augustine: 
Augustine d●fition of it.  A Sacrament is a visible form of invisible grace. Hereupon are those promises: He that believeth and is baptised shall be saved, Mar. 16. And in the words of Peter, Act. 2. Repent ye and be baptised every one of you in the name of jesus Christ for the remission of sins, and ye shall receive the gift of the holy Ghost. Also, 1. Pet. 3. Baptism saveth us. And Tit. 3. Of his mercy he saved us through the laver of regeneration, and the renewing of the holy Ghost, and such like, which are read in the Scriptures of the virtue of Baptism. Which things Basill in his exhortation to Baptism wittily seemeth to comprehend. Baptism (saith he) is the releasing of captives and debt, the death of sin, the renewing of the mind, the shining garment, the way of heaven, the getting of the kingdom of heaven, and the grace of adoption. For holy Baptism is the seal of so many things to the faithful, 
Rom. 4.  as the Apostle speaketh of Circumcision, that it was given to Abraham for a seal of the righteousness of faith, teaching, that Circumcision was not given for righteousness, but for a seal of righteousness, which is by faith. And I say, (to the faithful) because neither the word nor Baptism promiseth any thing to, or profiteth the ungodly and unbelievers. For it is a word of promise: He that believeth and is baptised, 
unbelievers are not partakers of the grace of Baptism, although they be baptized.  shall be saved: but he that believeth not shall be damned, whether he be baptised or not. And Ephes. 5. we read that the Church is sanctified of Christ the bridegroom, and washed in the fountain of water in the word. Why in the word? Because even in the water the word cleanseth, and not the water itself, as Augustine Tract. 80. upon john expoundeth. And the same man addeth: Whence cometh so great force of water, that it toucheth the body, and washeth the heart, but by the word which doth it? and that not because it is spoken, but because it is believed. The same man upon the 77. Psalm, writeth thus of the jews: Whereas the Sacraments were common to all, grace was not common, which is the virtue of the Sacraments. So now also the laver of regeneration is common to all that are baptised, but grace itself, whereby the members of Christ with their head are regenerated, is not common to all. Again, lib. 5. cont. Donatist. cap. 24. he saith▪ that Baptism may be without the spirit: and that some of those that are baptised do put on Christ while they are receiving of the Sacrament: others by continuing in holiness of life: That is common to good and evil, and this is proper to the good and godly.  
And truly it is in the schools received and allowed, 
Many testimonies, proving that Baptism doth profit the believer only.  that such as come without faith and feignedly, receive the Sacrament, and not the thing, by the example of Simon Magus, of whom Augustine upon Leviticus, quaest. 84. witnesseth that visible Baptism did him no good, because he had not the invisible.  
Hitherto let Luther's sayings be referred, 
Luth. in Gen. 17  that baptism is erected for a sign of righteousness to all that believe in Christ. That the virtue of Baptism consisteth in the use or faith of him that receiveth it. Also, 
De Cap. Basil. in 3. joel.  that holy Baptism is the fountain of salvation whereof they that drink, that is, 
In Gen. 48.  believe the promise added, do never thirst. And that he generally elsewhere pronounceth: that the Sacrament worketh not grace without faith, and he taxeth the dream of the papists, that Baptism profiteth thee, and justifieth thee, whether thou believest or not.  
Neither saith Brentius otherwise, 
Brentius.  explicat. Catechis. de Baptis. where among other things he writeth, that Baptism is a seal, whereby Christ publicly confirmeth, that he delivereth and giveth those special heavenly good things, that are promised in the Gospel, to him that believeth. Again, that Baptism is a royal unction, the Sacrament confirming and publishing that thing, which a man before had received by faith: for man is not then first received into the Lord's tuition, seeing before he was received by faith: but then his admission is first confirmed by an external sign. And handling that promise, He that believeth, etc. plainly saith thus: Baptism, as it profiteth much, if in faith it be redeemed, so it doth no good, if it be without faith: and he maketh mention of an example out of the tripartite History, lib. 11. cap. 14. of a certain jew▪ a crafty fellow, who would often receive Baptism, not for that he believed in Christ, but that by this means he might get money of Christians: who albeit he was baptized, yet was not truly made a Christian by his Baptism. The same Brentius upon john, fol. 119. expressly writeth, that not every one that is baptized, is regenerated: for faith must be required, not to the perfection of the Sacrament, but to the profit of the receiver.  

Chytraeus.  Likewise David Chytreus, Tract. de bapt.. printed at Wittenberg 1580. saith, That ministers do Baptize with water, pronounce the word, and give water, but Christ baptizeth with the holy Ghost, and regenerateth the believers. Again, many being washed in water, and not bringing to Baptism true faith, are baptized not with the inspiration of the holy Ghost, but with water only, as Simon Magus.  

ja. Andr. Col. Momp pa. 486. & thes. 6●. & 30.  These things largely set down, do show to whom belongeth the promise of grace in Baptism, against the error, and more than a dream of certain men; to wit, that regeneration is given to all in Baptism, believers, and unbelievers: and that if an unbelieving hypocrite be baptized, he is not only outwardly baptized in water, but inwardly also by the holy spirit, yea even Simon Magus no less than others received grace in Baptism. This doubtless is to administer Baptism, not for a Sacrament of Christ, but for Christ himself, as the Apology of the Confession of Wittenberg casteth in the papists teeth, who say the same thing, that these men do, to wit, that remission of sins is wrought by Baptism, by the very virtue of the Sacrament, and God's promise, and not only by faith. Let the papists than have the victory, and the confession of the Duke of Wittenberg will lie in the dust, being overthrown by the very men that ought to defend it.  

Objection of infant's faith.  But what shall we say of infant's baptized? Cannot Baptism save them without faith?  
I answer. Although we have some men in our time, who think that even infants believe, and would have all men so to think: yet the contrary opinion of Augustine, and other old writers is more sincere and safe. 
Augustine.  For thus Augustine upon john tract. 80. 
Infant's cannot believe.  saith, This word of faith, only is of force in the Church, that even never so little cleanseth the infant, by the Church believing, offering, blessing and touching it, though the infant cannot believe with the heart to righteousness, and with the mouth confess to salvation. Likewise in his fourth book of Baptism, chapter 24. he saith: Infants through want of age can neither believe with the heart to righteousness, nor with the mouth confess to salvation. See also his 23. epistle to Bonifacius, and justine Martyr, question 56. Barnard also alloweth the same opinion, Epist. 77. Infants because their age hindered them, cannot have faith.  
The reason is plain, 
And why they cannot.  for faith presupposeth knowledge of those things that are to be believed. And that little children do know divine things, who as yet understand not humane, if we would by words declare, saith Saint Augustine, also Epist. 57 we must be afraid, lest we be thought to do injury to our very senses, seeing that by speaking we endeavour to persuade a thing, where the evidence of the truth is greater than all the strength and force of speech.  
Moreover, they that maintain the faith of little children, 
The contrary opinions of Brentius and Andr, touching the faith of infants,  do not a little disagree in opinions, some thinking that faith is given them in Baptism, and others before Baptism. Of the later opinion is Brentius, Explicat. Catechis. where he maketh this argument: God acknowledgeth none truly in the number of his people, unless he do believe; and maketh his assumption of infants: The infants of God's people in old time, were part of God's people, even before they were circumcised, and therefore our infants now also pertain to the people of God, even before they be baptized, according to the promise made to Abraham, Gen. 17. I will be thy God, and God of thy seed after thee.  
Contrariwise jacob Andree, Brentius his successor defendeth the former opinion, Colloq. Mompel. fol. 458. Before infants (saith he) be baptized, I cannot affirm that they do believe, because faith is given unto them in Baptism. And straight after: Infants baptized have the grace of adoption freely given them with faith and the holy Ghost. Likewise, Luther in 17. Gen. (albeit in his book of praying, he seem to think otherwise) hath left it written, that the children of the Israelites had this blessing, that on the eight day, faith was given them, and they were made the people of God: which thing he would have in like manner understood of the Children of Christians in their Baptism.  
And this opinion surely is driven to a great strait, because of infants in old time that died before the eight day, when they should be circumcised, and departed this life daily as yet without Baptism, being deprived of it, not of any contempt, but of necessity, whom yet they both do rather reckon in the number of such as be saved, seeing the covenant of God is not transgressed or made frustrate. 
Luth. in 17. Gen. Col. Momp. pag. 496.  But after their opinion, no man, be he a child or a man grown, can be saved without faith. It followeth therefore, seeing such also are saved, that faith is given to many infants every where, even before their Baptism: which thing jacob Andree denied that he could avouch. The same thing may be objected of young girls among the jews, who because they were the seed of Abraham; were not excluded from the righteousness of Abraham, but obtained it by faith, according to Luther in the forecited place, even in their infancy.  
Wherefore the opinion of the faith of infants is more easily affirmed than defended. 
D. Heerbrand. Defence. count Gottard. Canonicum.  Hereupon Doctor Heerbrand doth thus mitigate Luther's opinion, that he, (when he saith that infants have faith or do believe) hath not this meaning, that they do understand, or feel the motions of faith, but that so their error is rejected, who imagine infants baptized to please God, and to be saved, without any action of the holy Ghost. If this only they mean, who think that infants believe, I fully agree with them. But because it is to be feared, how many of them will acknowledge that interpretation, I doubt not in the mean while to judge and speak with ancient writers, that infants do not believe. Which simplicity of old writers hath been also allowed of new writers, Musculus, Martyr, and other most learned and painful divines, as their writings testify.  

Objection. Aug. quaest. evang. li. 1. ca 24.  Neither do the words of Matth. chap. 18. hinder the same. Who so offendeth one of these little ones, that believe in me: for that Augustine, Theophilact, Hilarius and others, rather understand of the humble, and children in malice and not in age. 
Why we must account in faults among the people of God.  We confess nevertheless that our infants are rightly accounted in the body of the faithful, that is, among the people of God, both for the promise of the covenant, and also after their baptism for the sacrament of entrance into true religion, and of faith, as Augustine thinketh in his 23. Epistle.  
Objection. But if infants have no faith, how are they made partakers of the grace of Baptism and salvation? For who so believeth not shall be condemned. With the heart man believeth to righteousness: and without faith it is impossible to please God. Mar. 16. Rom. 10. Heb. 11.  
Answer. I answer, that there is one consideration of infants, another of men grown. Such sayings, as are in the sacred Scriptures uttered of the necessity of faith, confession, hope, love, mortification of the flesh & such like unto salvation, appertain not to infants, but to men grown, that by reason of age are capable of such things. By the neglect of this distinction many errors will necessarily ensue, as Augustine lib. de haeresib. proveth by the Hierachites: and Barnard ad Hugonem Epist. 77. and also Hom. 66. upon the Canticles, by another sect of that time dispersed throughout France. As touching the infants of Christians, it is sufficient that they be comprehended in the promise of the covenant. For albeit adoption to be the sons of God proceedeth not from the carnal birth, (according to which the children of the faithful are no less the sons of wrath than the children of the unfaithful, conceived and borne in sin, as others be:) yet such is the bounty of God's grace, that infants borne of Christian parents are reckoned in the number of God's people, even as in old time the infants were of Abraham's posterity, according to the promise: I will be thy God, and of thy seed after thee. And Matth. 19 the Lord saith, Suffer little children, and forbidden them not to come unto me: 
Why we baptize the infants of Christians, and not of Turks.  for to such belongeth the kingdom of heaven. And for this cause in sign of God's covenant we baptise the children of Christians: and do not baptise the children of Turks, unless they be already able to give an answer of their faith. And if our infants being prevented by death cannot be baptised, we follow the rule of Barnard ad Hugonem Epist. 77. 
Barnard's saying of infants dying before Baptism.  Not a depriving or want of baptism, but the contempt of it doth condemn one. Here Augustine is over rigorous: but beside that the schoolmen have commonly somewhat misliked his rigour, placing such children in a Limbo by themselves void of all torment: other also of great name in the midst of papistry, Gerson, Cardinal Caietane, Biel, and other, have approved of a more favourable opinion touching the salvation of such. But of these I will speak no more.  

The cavil of the Lords Supper answered.  The cavil concerning the Supper of the Lord is yet untouched, which the adversary in his alike foolish babbling also complaineth, that it shall be taken away, if the universality of redemption be denied, such as he maintaineth. But how O Huber? Truly I find from thy Thes. 437. whither thou sendest back thy reader, many things after thy manner, that is to say, impudently and bitterly feigned, and little appertaining to the proof of this false accusation set down: saving, that at length thou seemest to have a purpose to reason after this sort: (for thou art so entangled in thy absurdities, that here and elsewhere often it cannot easily be perceived what thy meaning is. 
Thes. 450. & sequent. ) Only they for whom Christ effectually died, aught to come to the Supper by our opinion, as thou sayst. But whether Christ died for us effectually, it is unknown to every one. Therefore none at all shall know who ought to be the Lords guest, and so the Supper of the Lord shall be at once taken away from all men.  
O trifler. For first to bring it to an absurdity, one of the propositions must be the Hypothesis, or the very opinion of the adversary which is oppugned, which here is not done. For the question is about this: Whether Christ died effectually for all men? He saith it: We deny it.  
Secondly unto the Mayor: In our Churches, while the Supper is to be administered, it is not the manner, (if thou know it not) to say that they ought to come for whom Christ died, 
Thes. 450.  and the rest to keep away, as thou triflest: but this is said, that we may celebrate the Supper of the Lord to our good and comfort: before all things it is required, that first we prove ourselves, 
We must prove ourselves before we come to the Lords Supper, and how.  every one considering with himself his sins and accursednes: and trying his heart, whether he believe the promise of grace and remission of sins for the merit of Christ alone, and whether by new obedience he purpose from his heart to show himself thankful unto God. For such guests doth the table of the Lord require: as for hypocrites and such as go on still in wickedness, they must abstain from this meat, which Christ hath ordained & prepared for his faithful, lest they make their condemnation so much the more grievous.  
Thirdly, the Minor of the argument is false: for he that hath knowledge knoweth himself to believe, as before hath been showed. And whosoever believeth, 
A man may know himself to have faith, and so to have Christ. Luk. 22. Matth. 26.  is partaker of the merits of the death and humiliation of our Lord jesus Christ, as he saith: this is my body which is given for you: and this is my blood, the blood of the New Testament, which is shed for you, as Luke hath, or as Matthew saith: which is shed for many for remission of sins. Why saith he, for many? Because albeit the blood of Christ be shed for all as touching sufficiency: yet it was shed for the regenerate only as touching efficiency, as I showed before out of Innocentius. Whereupon Basil saith: All of us as many as do believe, 
Exhortat. Baptis.  are redeemed from sins by the grace of God, which is through his only begotten son our Lord jesus Christ, who said: This is my blood, the blood of the New Testament which is shed for many, for the remission of sins: which exposition he twice repeateth in his Sermon following of Baptism: for many, that is for all believers, the blood of Christ was shed.   

CHAP. XVI. An answer to the residue of the Absurdities.  
HVber goeth on, and that he may maintain any way his opinion, he objecteth also other absurdities, so horrible, that a godly mind cannot but tremble in thinking of them: as, 
Hubers blasphemies.  that God is accused of fraud and lying. Of fraud, in that he saith one thing, and thinketh another. Of lying, in that by word he offereth and commandeth to receive things, which in the mean while by his irrevocable judgement he forbiddeth to receive. Also that Christ by his passion hath mocked God and men: and that the mighty and holy Lord of hosts is worthily accused of cruelty, injustice, rejoicing at men's harms and of other great evils, agreeing rather to a most cruel tyrant then to God. For such and so many words doth his rude and shameless mouth utter often, or rather roareth out. But these be the sleights of the adversary, issuing out of the same forge, that his other lies and slanders do, too too presumptuous truly. But because those objections and mocks (excepting only the last save one) respect not so fitly the doctrine of Redemption, as of Predestination, (which treatises Huber here and there without order confoundeth) and are long ago largely confuted by Doctor Luther in his book of servile free-will, I will not suffer myself in refuting them to be carried beside the matter I have in hand. One or two places only of Luther I will allege for their sakes, who depend upon that man's authority, that they may understand that the doctrine of Luther is wounded through our sides. He therefore in his answer to the place of Ezech. 18. 
Luther de servo arbit. cap. 107. & seq.  I will not the death of a sinner, confirmeth the received distinction of a double will in God, which truly was wont to be so distinguished for our capacity And one will, he one while calleth secret, fearful, and unsearchable, other while the most reverend secret of God's majesty, sometime the hidden God: but the other will, 
A double will in God.  he calleth one while the revealed will, other while the word preached, sometime God preached and worshipped: 
How God willeth and willeth not the death of a sinner. Eze. ca 18.  and proceedeth after this sort: God doth many things, which he hath not showed us in his word: and he willeth many things, which in his word he doth not show that he willeth. So he will not the death of a sinner in his word, that is, in his will revealed in his word: but he willeth it by his unsearchable will. Therefore it is well said: If God will not the death of a sinner, we must impute it to our will that we perish: well, I say, if it be understood of God preached. For he willeth that all men be saved, while he cometh unto all by the word of salvation: and it is the fault of the will, which doth not admit God, as Matth. 25. it is said, How often would I gather thy chickens, and thou wouldst not? But why Gods majesty taketh not away this fault of our will, or changeth it in all, or why he doth impute it unto man, seeing he cannot want it, we may not inquire, and if thou wouldst inquire, yet thou shalt never find it, as Paul Rom. 9 saith: Who art thou then that reasonest with God? Again, it is sufficient, saith Luther, to know that God so willeth, and this will it is meet we should reverence, love and adore, restraining the rashness of our reason. Here Luther sufficiently showeth that it pertaineth to his revealed will, that God willeth the conversion and salvation of all: and to his hidden will, that he neither giveth nor purposeth to give conversion and salvation to all, but to whom he will according to his mere good pleasure. Neither are these contrary one to another, 
The hid and revealed will are not contradictory, therefore no suspicion of fraud or lying in God.  as though God spoke one thing and thought another, when we say that he willeth, that is, commandeth that all repent and believe the Gospel to salvation, and yet that he will not work in all men faith and repentance. Even children may perceive, that here is no contradiction, because of the divers signification of the word will.  
The same man cap. 160. 
God is not unjust, or one that rejoiceth at man's misery.  This surely offendeth common sense and natural reason, that God of his mere will forsaketh, hardeneth, and damneth men, as though he; who is said to be of so great mercy and goodness, delighted in the great and eternal pains and torments of miserable persons. This seemeth wicked, cruel, and intolerable to imagine of God. But here the most merciful God ought to be honoured and reverenced, and we must refer freely some thing unto his divine wisdom, that he may be believed to be just, 
A notable saying.  where he seemeth to us to be unjust. For if such were his justice, as might be judged by man's capacity to be just, it should not be altogether divine, and should differ nothing from human justice. But seeing God is true, and one, wholly incomprehensible, and inaccessible by man's reason, it is meet, yea necessary, that his justice also be incomprehensible, etc. Therefore what perverseness is this, that we should destroy the justice and judgement of God? These and many other such things hath Luther against such as contend with their maker. 
Esay. 45.   

Brentius in 1. Sam. 2. v. 25.  Brentius also upon those words touching Elis sons, They heard not the voice of their father, because the Lord would slay them, subscribeth unto this doctrine, and concludeth this whole question in these words. Therefore that they may be punished according to the worthiness of their deserts, the Lord by his secret power brought it to pass, that they should not repent at their father's admonition, and should perish: 
God is not the author, but revenger of sin, punishing sins with sins.  he surely working inwardly, what by word he forbiddeth outwardly, and his power inwardly hindering that which by his manifest will he outwardly commanded to be done. And this is not to be the author or cause of wickedness, but it is to inflict just punishment for the same. But how it cometh to pass, that the Lord by his secret power worketh inwardly, or hindereth that which he forbiddeth or commandeth outwardly in his manifest word, it is a higher point than that man's capacity can find out. These things Brentius.  
Objection. And whereas it is further objected, that unless by the death of Christ all, faithful and unfaithful be forgiven, and in very deed and properly be restored to grace and salvation, Christ is charged to have deluded God and men by a false passion; it is a vain and unsavoury devise. 
Com. thes. 37.  For there is a flat begging of the question in the antecedent, seeing the adversary thus reasoneth: Christ himself confesseth that he died not for a few only, but for the whole world, to wit, for all mankind. Wherefore if it was the counsel of his father, that he should die for the elect only, Christ hath mocked God first, and then men, holding them in suspense with so great hope, as though he died for all. Where (I beseech) doth the Lord confess, that he effectually died or would die for all? or that he would that all should have the effect of his death, to wit, reconciliation, righteousness & salvation, none at all excepted of the whole universality of mankind, whether they embrace by faith the Saviour, or by unbelief refuse him? Christ witnesseth the contrary, joh. 17. I pray not for the world, but for them whom thou hast given me. It is a wonder if he hath pacified the judgement and wrath of his father for them, for whom he surely did not vouchsafe to pray. And in the same chapter: For them I sanctify myself, that they also may be sanctified. Therefore for whom he prayed, for them also he offered himself a sacrifice to redeem them effectually from sin and death, and to sanctify them for ever, and so contrariwise.   

CHAP. XVII. Of this, that only unbelief condemneth, and not other sins: but whosoever is condemned, for only unbelief he is condemned.  
ALL these things being made plain, Hubers opinion is now spoiled, and his threefold rank scattered here and there, whereto he in vain trusting and furnished more with number then with strength of arguments, hath bid this battle unto the truth. But yet before we make an end of this point, wherein we have taken in hand the confutation of a new and erroneous doctrine of Redemption, we must not omit what these new Sectaries teach of the cause of damnation: to wit, how it cometh to pass, that whereas they avouch that by the passion of Christ all without exception are discharged from the judgement and wrath of God, 
Mark this doctrine of the adversaries, How all are not eternally saved, that yet were redeemed and saved by Christ's death, as they say.  and received into the favour and bosom of God, and that the reprobates as well as the elect are saved, yet all are not saved for ever. This therefore is the cause, say they, because some abide by faith in salvation received, others through unbelief refuse, contemn and cast away salvation gotten for them, and so by neglecting and despising their salvation, make themselves reprobates, and therefore only are damned, because they despise grace, and through incredulity do bind themselves again in the guiltiness of all sins. These things are in so many words extant in Hubers Thes. 19.69.155.245. And also in his Thes. 187. he writeth, that such as believe not, tread under foot their redemption, and propitiation for their sins, shaking from them through unbelief, and so their unbelief is unto them the only cause of damnation.  
In like sort jacob Andree Col. Mompel. pag. 548. saith, that men are not therefore damned, because they have sinned, but because they will not by faith embrace jesus Christ, who suffered, was crucified and died no less for the sins of the damned, than for the sins of Peter, Paul, and all the Saints: noting there these words in the margin: only unbelief damneth men.  

What we like in the adversaries doctrine.  As touching this doctrine, it is confessed, if any man truly believe in Christ, the sins of all the world are not able to cast him down into hell: and contrarily, if a man have not faith, he shall be damned, albeit the righteousness of all the world were his own. 
Mar. 16.  For he that believeth shall be saved: he that believeth not shall be damned, saith that faithful and true witness. 
De verb. Dom. sec. joh. serm. 60. & enar. Ps. 109.  And Augustine writeth, that only the sin of unbelief shutteth the door against all other sins, that they are not released by the grace of God, as by believing all sins are remitted.  

What we mislike justly. The first fault or error against the doctrine of the Apostles and Prophets.  Yet two things in the said opinion do justly displease us. One is, that whereas this opinion is forced to acknowledge that the salvation of God's kingdom happeneth not but by faith, yet it dare avouch, that there is remission of sins, freedom from the judgement and wrath of God, and power of the devil, yea and salvation itself without faith. For it will have all these things to come to all men indifferently by Christ's death, whether they believe or not, otherwise than all Prophets and Apostles do testify, 
Acts 10.  that he that believeth in Christ, through his name receiveth the remission of sins, the wrath of God abiding upon the unbelievers. 
joh. 3.  This is a far other opinion, than if a man should say (as Huber doth) that all together are set free from all sin, and all judgement and wrath of God is taken away and blotted out in all men, yea in unbelievers: only through unbelief they be again bound with the guiltiness of their sins, and do fall again under the wrath of God. 
Serm. 60.  Augustine saith well in the forecited place, The medicine of all the wounds of the soul, and the only propitiation for the sins of men, is to believe in Christ, and by faith we are borne of God, and made the sons of God, as it is written: to them that believe in his name, he hath given power to become the sons of God.  
The other thing which is worthily reproved in the alleged opinion, is this, 
The second fault or error confuted by four reasons.  that it precisely setteth down the contempt or loathing of the grace of the Gospel through unbelief, to be the cause of damnation. For first this opinion presupposeth the offering of the grace of the Gospel, in respect of all and every one who ever have been, are, or shall be: which how vain it is, is taught by many testimonies of the Scriptures: Act. 14.16.17.30. Eph. 2.12. Psal. 147.19.20. Besides look what we have spoken in the sixth chapter of this book.  
Secondly, the Apostle saying: They that have sinned without the law, shall perish also without the law: and they that have sinned in the law, shall be damned by the law; doth not only grant, that the Gentiles for the most part wanted the knowledge of the law written, much more the knowledge of the promises of the grace of the Gospel published by Moses and the Prophets: but also allegeth the reason of the just damnation of the Gentiles from the breach of the law of nature, making no mention of the contemned grace of the Gospel.  
Thirdly, what shall we say of so many millions of infants without the Church, who have been prevented by death from the beginning of the world, and are daily prevented, before they can hear the least tittle of the grace of the Gospel? what contempt is there of grace? what loathing of salvation?  
Fourthly, the Lord in the Gospel saith: 
joh. 15.  If I had not come and spoken unto them, they should not have had sin: but now they have nothing to cloak their sins withal. Augustine tract. 89. 
Augustine's judgement of this question.  adviseth us to understand this place not of every sin, but of the great sin of unbelief: and moving the question, whether they unto whom Christ cometh not, nor speaketh unto them, have excuse for their sin? answereth; not truly for every one of their sins, but for this sin, that they have not believed in Christ, they have a plain excuse, and they cannot therefore avoid damnation, according to the saying: Whosoever have sinned without the law, shall also perish without the law: and whosoever have sinned in the law, shall be judged by the law. And such he saith are they, who when they hear contemn, or else gainsaying resist, or with hatred pursuing them by whom they hear. Also Epist. 99 ad Euod. speaking of such as are in hell, according to his own and the common opinion of others, maketh difference between such as here would not believe the Gospel preached, & those that have not here contemned (saith he) that which they would not hear, and are cast into hell without any guiltiness of the contempt of the Gospel. The like he writeth in his book of nature and grace, lib. 4. If with these sayings of ancient fathers we compare the phrases of new Sectaries, we shall see a flat contrariety. And let these be spoken for confutation of those things, so much as the state of our purpose seemed to require.     

THE THIRD BOOK OF CHRISTIAN REDEMPTION, CONSISTING IN CONFIRMATION: Or a demonstration of the true opinion, who be partakers of Redemption.  

CHAP. I. The proposition and partition.  
NOw we are come to the confirmation of true doctrine. And that is, 
The sum of our opinion touching man's redemption by the death of Christ.  that albeit the death of the son of God our Lord jesus Christ, as touching the greatness of the price, be the redemption of whole mankind, none excepted: yet the propriety of redemption belongeth to those, who are not now the vessels of the devils, but the members of Christ, by faith and the grace of regeneration: the rest, who live without faith and regeneration, not belonging to this redemption from sin and death. 
'tis 1.  And because faith and regeneration pertain not to all but to the elect, it is truly also avouched that redemption belongs to them and not to the reprobates. This opinion we purposing to prove, will use also a threefold rank or order of proofs.  
The first shall be of certain testimonies of Scripture, out of the old and new Testament, wherein spiritual redemption purchased by Christ is restrained to the Church: which certainly is not the universality of whole mankind, but a certain company of mankind, chosen to eternal life out of every tribe, language, nation and people.  
In the second rank we will produce diverse arguments, drawn from the analogy of faith, or the apostolical and catholic rule of faith, whereunto every Ecclesiastical exposition, and decision of whatsoever controversies of saith aught to be agreeable.  
Lastly, the third rank shall have testimonies of godly antiquity, whereby it shall more clearly than the light appear, that nothing is here taught or produced of us, that all the best and worthiest writers of old have not with great consent taught according to the Scriptures.   

CHAP. II. Certain places of the new Testament, with an admonition concerning Hubers manner of disputation.  
WE begin the more willingly our purposed confirmation from the express testimonies of Scripture, because the adversary doubted not to blab it out, 
Thes. 627. The admonition touching Hubers manner of disputing.  as though we had no word of our opinion in the Scriptures, and went about to draw and express it from consequences only. And that thou mayst the more marvel (Christian reader) at the negligence and folly of the man in so great a matter, it appeareth that while he was writing and daily meditating of this controversy, yet he was long in this opinion, (to wit, till being admonished by the positions of Doctor Tossan, he saw he had need of an appendix) as if all the proof of our opinion would come to this Enthymeme: There is an eternal predestination of God, wherein he hath decreed in Christ to have mercy upon some unto salvation, and not upon others: Ergo, Christ died not for all. With which error afterward being carried away, & his chariot regarding no bridle, he raiseth up a great dust to darken the truth of the doctrine of predestination: and that not only in place altogether unfit, and by very strange expositions: but also by an error so full of words, that for one page of places of Scripture cited by M. Pareus touching Predestination, he groweth into a 100 pages, and 350. Theses or positions. In which whole disputation it is his continual sleight, unfaithfully and with a crafty head to propound the arguments of our side concerning Predestination, (for herein he only sticketh, as I said, whereas he ought to handle redemption) and in stead of answers he singeth every where his cuckoos song, de repetitione principij, which the schools of Logic use not to call repetition, but petition, that is, the begging of a thing as granted, which is the chief point in controversy. It is a part of the same, nay of grosser ignorance, that in his appendix to D. Tossans reasons, he wonderfully pleaseth himself in his other cuckoos song, I deny the consequent: We always deny the consequent. O miserable disputer, as bad a Logician as he is a Divine! He doth not yet understand, that we must never answer an Enthymeme by denying the consequent, but either by distinguishing or denial of the antecedent, or else by denying the consequence. For it is as foolish a thing if a man would deny the consequent in an Enthymeme, as if one being about to answer a Syllogism, should deny the conclusion. By which kind of solutions any thing might most easily be answered by any one, but that Logic is against it.  
But omitting these things, let us produce a few testimonies of many out of the Scripture to declare our purpose, 
The state of the question.  that redemption from sins, righteousness and salvation are benefits proper unto the Church, and not common to all, whether they believe or not, as the new opinion would have it. This is the state of the question properly, which must be diligently marked. For we also grant that Christ died for all: but we deny that therefore all are made partakers of the benefits of Christ's death without respect of faith or unbelief, or else which is all one, we deny that Christ died for all effectually, 
How Christ's death may be effectual to any.  the cause of the want of that efficacy being considered not in Christ but in men themselves. For to make the death of Christ effectual unto us for redemption, his merit is not only needful, but also the application and receiving of the same, which is done by an unfeigned faith.  

Matth. 1. The 1. testimony, proving redemption to be proper to the Church.  The first testimony therefore we have in Matthew in the words of the Angel to joseph: Thou shalt call his name jesus: for he shall save his people from their sins. Here we see redemption peculiarly attributed to the people of Christ. And the people of Christ be his Church of all places and ages. Therefore redemption is peculiar to the Church, and yet universal, after that sort as we confess the Church to be universal.  

Thes 1059. All men be not the people of God proved by three reasons.  Huber crieth out, and (such is his Divinity) saith, that by the people of Christ is meant the whole offspring of Adam, and saith that all are truly called to the kingdom of God, that they may be his people.  
But the contrary is easily proved. First by the name of the people of God the Scripture useth not to comprehend all men, but a certain company only, among whom God is acknowledged and called upon, and whom he likewise acknowledgeth for his own, and to whom belong the covenants and promises, 
Levit. 26.  as the Lord saith: I will walk among you, and I will be your God, 
jere. 31. 2. Cor. 6. Ose. 1. & 2.  and you shall be my people. And I will be your God, and you shall be my sons and daughters, saith the Lord almighty. As also he saith in Oseah: I will call a people my people, which was not mine, and her beloved, who was not beloved: and it shall come to pass in the place, where it was said unto them: Ye are not my people, there they shall be called the sons of the living God. All which places Paul to the Romans expoundeth of the calling of the Gentiles: 
Rom. 9  who whereas they had been in times past alients from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and being without God in the world; afterward obtained the adoption of grace in the kingdom of Christ. 
Tit. 3.  So unto Titus we read, that Christ purged a peculiar people to himself, zealous of good works: whom Peter also calleth a people whom God claimeth as his own, 
1. Pet. 2.  a holy nation, a royal priesthood. What insolency then is it, to imagine that all men be the people of God? This is nothing else than to join faithful with unfaithful, righteousness with unrighteousness, light with darkness, Christ with Belial, the temple of God with images, and to mingle sacred things with profane.  
Secondly if all should be the people of Christ, it should not only follow, that all must be also called Christians, but also (as Origene feigned) all should be saved and have eternal life seeing salvation which Christ bestoweth upon his people, includeth eternal life as the chief fulfilling thereof.  
Thirdly Theophylact upon the same place thus writeth: He (saith he) shall save his people not only of the jews, but also of the Gentiles, who shall believe and not doubt to be made his people.  
Luther also in Gen. 31. 
Luther.  at large testifieth that all men are not the people of God, but such as he liketh of and accepteth, and cannot be taken out of his hands. But let Huber give care unto his Brentius especially, 
Brentius.  who writeth thus in the exposition of his Catechism. Tell us (saith he) to whom jesus is jesus, that is, a saviour from their sins. The Evangelist saith: He shall save his people. He saveth not Aliens but his people. They be Aliens, whosoever believe not in him, whether they be jews or Gentiles. And they be his whether they be jews or Gentiles, as many as do acknowledge and embrace him by faith. Wherefore of what nation soever thou be, if thou believe the Gospel of Christ, thou art made by faith a member of his people, and jesus is in very deed made jesus unto thee. These things he: another of whose sayings also shall be cited hereafter in the seventh Chapter. Now let the Tubingers see, whether they will condemn Brentius here or Huber rather of an error.  
A second testimony we have in the same Evangelist cha. 26. When he had taken the cup, he gave it to them saying, 
The 2. testimony. Matt. 26.  Drink ye all of this. For this is the blood of the new Testament, which is shed for many for remission of sins. I surely know that some of the ancient writers respecting sufficiency do expound for many, that is, that his blood was shed for all, seeing even all are many. But the sense rather agreeth, by keeping the usual signification of Many, 
(Many) distinguisheth between believers and unbelievers.  unto the difference between the believers and unbleevers: of whom they receiving forgiveness of sins are redeemed by the grace of Christ, and these are as yet void of redemption, as we before showed Basils' often exposition. And the Commentaries upon Mark which are ascribed unto Hierome, have expressly, that the blood of the new Testament is said to be shed for many, because it doth not make clean all: or else that there be in the very Church some, whom no sacrifice doth make clean; much more than out of the Church. What that among the new writers Brentius in his Catechism doth no otherwise expound it? Christ (saith he) when he said of his blood, which is shed for you, he addeth this also for Many: to signify that it was shed not only for the jews, but also for the Gentiles, of whom his Church was to be gathered. And by that place and exposition he taketh here in hand to prove our very matter in hand, to wit, that Christ by his death hath made satisfaction for the sins of his, that they may have remission of them, and may be accounted just before God, and made the flesh and blood of Christ, and adopted into the sons and heirs of God: and that these benefits appertain to the universal Church and not to strangers, for the same contrariety of, 
Luth. de captain. Babyl.  His own and Strangers is here of force, which before was observed out of Brentius. Further Luther weighing this very place saith: for you and for many said he, that is, who receive and believe the promise of the testator, for faith here maketh heirs.  

The 3. testimony.  The third place is in Zacharias song Luke 1. Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath lifted up a horn of salvation in the house of David his servant, as he spoke by the mouth of the holy Prophets, that we should be saved from our enemies, and from the hand of all that hate us; that being delivered from them, we should serve him without fear in holiness and righteousness before him all the days of our life. First even here we see the redemption of Christ peculiarly attributed to the people of God, who be the faithful people or the true Israelites out of every people and nation as Theophylact witnesseth. Secondly that he mentioneth the horn of salvation in the house of David, he respecteth the prophesy in the 132. Psalm, for there the grace of Christ the king and conqueror is only promised to the saints and poor in spirit, but nothing but destruction and confusion is proclaimed to his enemies; as the blessed Virgin witnesseth in her song. He hath put down the mighty from their seat, and hath exalted the humble, he hath filled the hungry with good things, and the rich he hath sent empty away. Thirdly it is not only the end but also a part of the redemption which Zacharie magnifieth, to serve God in holiness and true righteousness, For he saith that God by oath promised to Abraham that he would give unto us, that we should serve him without fear being delivered from our enemies. But it 'tis very plain, that very many serve not God, but their belly and the world rather. Therefore that spiritual redemption by Christ was not promised or wrought for all indifferently. Fourthly he saith: He that proceedeth from an high hath visited us, that he may appear to them that sit in darkness & in the shadow of death, to direct our feet into the way of peace. But not every one every where is converted from darkness to light, and their feet directed into the way of peace, that is, of righteousness.  
The fourth place is Luke 2. 
The 4. testimony. Luke 2.  Fear ye not saith the Angel to the shepherds: for behold I bring you tidings of great joy, that shallbe to all people, to wit that unto you is borne this day a saviour who is Christ the Lord. This was the first preaching of the Gospel touching the birth of the Saviour of the world. And the thing itself proclaimeth that the incarnation of the Lord neither was nor is joyful no not to all the jews, much less to all other through the whole world. As Matthew reporteth of Herode, that he and all jerusalem were troubled at the inquiry of the wise men concerning the king of the jews that was borne. But this joy, and therefore the matter of it, that is, Christ with his whole humiliation and merit, is theirs who properly be the people of God, for all the jews are not the people of God, much less all men, but the faithful collected of all jews and Gentiles, as Theophylact and Zachary Chrysopolit, have observed in this place.  

The 5. testimony.  Let the fifth place be the prophesy of Simeon in the same chapter Mine eyes have seen the salvation which thou hast prepared in the eyes of all people: A light for the revelation of the Gentiles, and for the glory of thy people Israel. As Christ is an inlightner, so also he is a Saviour of all. But it is false that all men without exception of any be actually and in very deed enlightened by Christ, 
joh. 11.  having the eyes of their mind opened, and receiving the knowledge of the truth. Therefore in like manner it is false, that all alike, not one excepted, be truly and in very deed saved by Christ. But this is true, that the witness of jesus the only Saviour of all went out into all lands, & hath been preached to all people unto the ends of the world, and as yet is preached for the gathering together and saving of the dispersed sons of God. To these things that also agreeth, which further is spoken of that child by Simeon. Behold this child is set for the fall and rising again of many in Israel. Simeon had not spoken this if every one should rise through his benefit from death to life, from sin to righteousness.  

The 6. testimony.  The sixth place is the terrible and plain saying of Saint john Baptist than whom there is none that is borne of a woman greater: 
joh. 3.  He that believeth in the son hath eternal life, but he that believeth not in the son shall not see life, but the wrath of God abideth on him. There is an emphasis in the word abideth: He saith not that all judgement and wrath of God is in very deed taken away from all without exception, believers and unbelievers, and that the wrath of God returneth only through unbelief upon them that believe not: but the wrath of God abideth (saith he) upon the unbeliever. Augustine urgeth this emphasis tract. 14. in joh. He saith not, the wrath of God cometh upon him, but abideth upon him. And what is this wrath of God? which all mortal men have with them in their birth, 
Ephes. 2.  which the first Adam had, whereof the Apostle speaketh we are all the sons of wrath by nature, as well as other. As the Author also de vocat. gentium. lib. 1. ca 5. allegeth this saying: whether he be jew (saith he) or Gentile, before he be justified by faith, he is shut up under sin, and if he continue in unbelief the wrath of God abideth on him: even that which was brought in by Adam's sin, whereof the Apostle speaketh: we were also the sons of wrath as well as other. It is therefore false that the wrath of God is universally taken away, and that all whether they believe or not be received into the lap of grace: but this grace is theirs, who believe in Christ, who hath brought the grace of God and taken away his wrath.  
The seventh place is the tenth of john, 
The 7. testimony. joh. 10.  where that good shepherd saith: I lay down my life for my sheep: my sheep hear my voice, and I know them and they follow me, and I give unto them eternal life, neither shall they perish for ever, neither shall any man take them out of mine hand. Here it appeareth, that howsoever Christ after a sort died for all, yet specially he died for such as shall be saved, because he died for his sheep. Hubers exception, 
Thes. 1069.  that all men are made the sheep, heritage and people of God, is easily from the text confuted, for these are proper to Christ's sheep, 
Christ's sheep.  to hear and know his voice to follow him, to flee from a stranger, to obtain eternal life, not to perish for ever, and not possibly to be plucked out of the hand of Christ their shepherd Seeing the greatest part of men want these marks, it is most false, that all be the sheep of Christ, and the flock of God's pasture. 
Thes. 1070.  And the proof is most foolish: they are acknowledged for sheep, who were dispersed, torn and devoured of evil pastors and beasts of the field, being seduced and destroyed, jerem. 23. Ezech. 34. Therefore all men whosoever be the sheep of Christ. For both jeremy and Ezechiel speak only of the jewish people, who at that time were distinguished from the Gentiles, as the peculiar flock and heritage of the Lord, 
The Scripture speaketh two ways of Christ's sheep, by vocation and by Predestination.  so that those places plainly prove the contrary.  
And it is to be marked, that the Scripture speaketh two manner of ways of the sheep of God, according to Vocation, and according to Predestination. According to Vocation they be called sheep, whosoever pertain outwardly to the account of God's people, or to the Church: but according to the foreknowledge and predestination of God, very many are sheep that be without, very many are wolves that be within, and very many sheep are within, and very many wolves are without, as Augustine saith. For many that now are riotous, shall become chaste, and many that now blaspheme Christ, shall believe in him. And contrariwise many now praise him, who will hereafter blaspheme him; and many will be fornicators, who now are chaste. For they be not of his sheep, if we speak of the predestinate. These things saith he tract. 46. in evang. joh. And all these things are confirmed in jere. 23. where taxing the pastors, who had destroyed and dispersed the Lords sheep, he addeth a promise of saving a residue of the sheep. And this residue be the elect, as Paul expoundeth, Rom. 9.27. and 11.2.5. Likewise in Ezechiel 34. the Lord promiseth in Christ the pastor that true David, a sure and certain salvation unto his sheep. Yet because many being outwardly sheep, are inwardly goats and wolves, he saith, that he will judge between sheep and sheep, between rams and goats, that he may require the lost sheep, bring back the abject, bind up the broken, and destroy the fat and hurtful.  

The 8. testimony.  The 8 place is joh. 11. where, after he had rehearsed the prophesy of Caiphas the high priest: It is expedient for us that one die for the people, and not that the whole nation should perish; the Evangelist addeth, that he said not that of himself, but being the high priest that year he prophesied, that it should come to pass, that jesus should die for the nation: and not for that nation only, but that he might also gather in one the sons of God dispersed abroad. From hence also it is clear, that Christ specially died for the elect of all nations every where, who from the East to West are gathered into the unity of faith and the spirit, that with Abraham, Isaac and jacob they may sit down in the kingdom of heaven. And of these dispersed sons of God under another similitude, yet in the same sense spoke Christ, 
joh. 10.  chap. 10. I have other sheep also which are not of this fold, them also must I bring: for they shall hear my voice, and there shall be one fold and one shepherd. And Augustine tract. 49. in johannem, admonisheth that these things are spoken according to predestination: for by vocation they were neither his sheep nor the sons of God, who as yet had not believed, but afterward did believe. And as the same man elsewhere writeth, 
Serm. 50. de verbis Domini in Io.  they were predestinate, and not yet gathered: and he knew them who had predestinated them, he knew them who came by his blood to redeem them. Notably saith Tuitiensis Com. in joh. jesus Christ died for the nation, and not only for the nation of Abraham, but for all the predestinate from the beginning of the world, being the sons of God dispersed into the four coasts of the world, and which must now be gathered even to the last elected one out of the lump of mankind. Let the adversaries ask the advise also of their friend Illyricus writing upon S. john.  
The 9 place is joh. 12. 
The 9 testimony. joh. 12.  Now is the judgement of this world come, now the prince of this world shall be cast forth: and I, when I shall be lifted up, will draw all men unto me. This he said, signifying what death he should die. All unto whom the efficacy of redemption by the lifting up of Christ upon the cross doth appertain, 
A Syllogism.  must needs be drawn or converted unto him, that he may be their head, and they his members. But by drawing of grace, the universality of the elect, and not of men, is drawn: for experience is against the universality of men: but he saith all, that is, all the predestinate unto salvation, or all sorts of men, out of whom there is a certain special universality of the elect accounted, as Augustine tract. 52. in joh. and Prosper de vocat. gent. lib. 1. cap. 3. expound this saying. Wherefore the efficacy of redemption is proper to the universality of the elect.  
The 10. place is joh. 15. 
The 10. testimony. joh. 15.  No man hath greater love than this, that one should lay down his life for his friends. Ye shall be my friends, if ye do what I command you. I will call you no more servants, because the servant knoweth not what his master doth: but I have called you friends, because I have made known unto you all things which I have heard of the father. If Christ specially died for his friends, (as the truth is) than he died not alike, and as well for the damned, as for Peter, Paul, and other his friends: for all are not friends, but some be friends, some servants. Unto this that is not contrary, which is said Rom. 5. that Christ died for us while we were enemies. 
Serm 10. de Psal. qui habitat, etc.  For according to Barnard's distinction, Christ according to the time died for wicked ones and enemies: but according to predestination for his brethren and friends.  

The 11. testimony. joh. 17.  The 11. place is joh. 17. where the Apostle and high Priest of our confession in his solemn prayer, which a little before his death he offered to his father, saith, I pray not for the world, but for them whom thou gavest me: for they are thine. That the world is taken for the reprobates, the contrariety of the elect doth show, whom the father gave to Christ: neither could D. jacobus Andree deny this. 
Pag. 545. Col. Mompel.  But for whom Christ would not so much as pray, how shall we say that he died for them according to his own purpose? or how should the death of Christ profit them for redemption and sanctification? Surely the sacrifice of the Mediator doth profit none, 
Thes. 9.28.  but whom his intercession doth also profit. Huber excepteth, that Christ refuseth not to pray for the world generally, but specially: which thing Luther's gloss declareth and confirmeth, I pray not for the world: that is, I pray not that thou wouldst approve the attempts and works of the world and unbelievers.  
I answer readily from the contrariety in the very text. As far forth as the Lord prayeth for his, so far forth, and in the same respect he prayeth not for that world of reprobates: but for his he prayeth that they may be saved. 
Tract. 107. in joh.  Therefore so far forth he prayeth not for the reprobates. Let us hear what Augustine saith: I pray not for the world, but for them that thou gavest me. By the world he would have meant such as live according to the lusts of the world, and are not in that state of grace, 
A double world.  that they be chosen by it out of the world. The same man, tract. 110. There is a world of such as are to be damned, whereof it is written, Lest we should be damned with the world. For this world he doth not pray: for he knoweth well whereto it is predestinate. And there is a world of such as shall be saved, as it is written: That the world may be saved by him whereof the Apostle also speaketh: God was in Christ reconciling the world to himself. For this world he prayeth, that it may believe, and by faith be reconciled unto God. Thus far Augustine.  
Wherefore there is no cause that Huber should write, 
Thes 927.  that our side feigneth a false interpretation of this place. He feigneth that objecteth such things: even as this also is a mere devise, that all men indifferently are given of the father to the son, that he may give them life. 
Thes. 1077. & 163.  All power surely not only of human flesh, but also of all creatures in heaven and earth is given to the son: but it is another thing that we are given him, that he may save us. For if all had been given to Christ, he had prayed for all: for he prayed for all that his father had given him. But now for certain men, whom he calleth the world, he prayed not. Further, he giveth eternal life to all that were given him. For so he saith: that to as many as thou gavest him, he might give eternal life. 
Tract. 111.  Therefore with Augustine we infer by contraposition, that they were not given him, to whom he will not give eternal life: albeit he who hath power given him over all flesh hath power given him over them also. In the same place: Who are they (saith he) whom he saith are given him of his father? Be they not they, of whom he saith in another place, No man cometh unto me, except the father who sent me, draw him? They be they whom he received of the father, whom he chose out of the world, that now they may not be of the world, as he is not of the world: and yet they be even the believing world, and that which knoweth that Christ was sent of God the father. Again, 
Tract. 107.  The world for which he prayeth not, he would have to be taken for those that are not in that state of grace, that they may be chosen out of the world: but for these whom his father gave him he saith, he prayeth: for hereby that the father had given them already unto him, it cometh to pass, that they pertain not unto that world for which he doth not pray.  
Hereupon Cyrill also saith: 
Lib. 11. cap. 19 in joh.  Saint john because he was a jew, lest the Lord should seem to be an advocate with the father for the jews only, and not for other nations also, who being called did obey, said of necessity, that he was a propitiation for the whole world. But the Lord jesus separating his own from them that are not his, saith: I pray for them only that keep my words, and have received my yoke. For whose Mediator and high Priest he is, to them only he worthily attributeth the benefit of mediation.  
So this testimony standeth firm against what cavils soever, 
Com. upon this place.  whereof Rupertus speaketh notably: Woe to the rejoicing world, while Christ the only begotten son of God prayeth for his own, that is, dieth, and upon the altar of the cross offereth himself a sacrifice: because I pray for them (saith he) whom thou gavest me, and not for the world. For the world is here taken for the lovers of the world, so contrary to them for whom Christ crucified prayeth, as the Egyptians were before God from the children of Israel, who marked their posts with the sacred blood of the Lamb. Woe therefore to such a world, because what Christ the true Lamb of God prayed, profiteth them nothing, that with their king the prince of darkness the devil, they may quickly sink into hell, while they only whom the father gave to the son, do by his cross and blood escape.  

The 12. testimony. Verse 19 of the 17. chap. of john.  Twelfthly, we add what the Lord in his prayer to his father there expresseth: for them I sanctify myself, that they may be sanctified in the truth.  
They only for whom Christ sanctified, that is, offered himself a sacrifice, are by his offering sanctified in the truth: but he sanctified himself only for the elect, of whom significantly he speaketh to discern them from the world: For them I sanctify myself, doubtless meaning his that were given him of his father, and for whom he prayed the father. Therefore the elect only are in the truth sanctified by Christ's oblation. Whereupon Paul calls all believers Saints every where, (whom charity commands to account for elect) because they be sanctified in the blood of Christ.   

CHAP. III. Testimonies out of Paul's Epistles.  
furthermore, Paul the Apostle and teacher of the Gentiles, and a worthy preacher of the grace of Christ, for the publishing among the Gentiles of the unsearchable riches of Christ, and revealing unto all men, what is the communion of the mystery that was hid from all ages: doth also every where teach, that the grace of redemption pertaineth not to the unbelievers, but to the faithful, who now are not the vessels of the devil, but the members of jesus Christ.  
That of many testimonies we may only allege a few, 
The 1. place. Rom. 3.  he thus writeth to the Romans, chap. 3. But now the righteousness of God is made manifest without the law, having witness of the law and the Prophets, to wit, the righteousness of God by the faith of jesus Christ, in all and upon all that believe. For there is no difference. For all have sinned, and are destitute of the glory of God, and are justified freely by his grace, through the redemption that is in Christ jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness through the remission of sins.  
The Apostles judgement is, that all mortal men simply are under sin, and have need of the glory of God: but he ascribeth not righteousness to every one that sinneth, as our adversaries opinion is. 
Hub. thes. 45.  For he expressly defineth the righteousness of God to come through faith in jesus Christ, and more plainly addeth, that we are justified freely by the redemption wrought by Christ, and that he is set forth unto us of the father to be a propitiation, but through faith.  
Hereupon the author of the Commentary in Hierome upon this place saith: 
Jerome.  Christ is in a readiness set before the eyes of men to be a propitiator, that he that will be redeemed may come. 
Brentius.  Brentius also (whom I cite very often because of the adversaries) weighing this place writeth very truly, that it is manifest that Christ our redemption and propitiation, is not received nor appropriated unto us but by faith. And therefore that there is no other instrument beside faith, to receive the benefits of God and of his son which we must enjoy. And seeing Christ and his benefit are not received but by faith, it remaineth that we are not justified but by faith, that is, made acceptable to God, acquitted from sins, and reputed just before God. These things he explicatione Catechis. of justification.  
Therefore by what right or wrong is this propitiation extended to all, and be all said to be freed from all sin and condemnation, and in very deed received into the lap of grace, that is, justified, whether they believe or believe not. This is not God's righteousness, but feigned by men of a reprobate mind, to the reproach of the Gospel preached of the Apostles, and confirmed by the witness of the Law and the Prophets.  

Righteousness in all and upon all that believe.  Moreover, rejecting that feigned universality, the Apostle establisheth the true universality of righteousness and grace in all and upon all that believe: that is, as Theophylact interpreteth, such a righteousness, whereby God maketh us righteous, cometh unto all men by faith, and all jews as well as Gentiles bringing faith are made righteous. For there is no difference; neither is he the God of the jews only, but also of the Gentiles: for it is one God that justifieth circumcision of faith, & uncircumcision through faith. For there is neither jew nor Gentile, 
Gal. 3.  bond nor free, male nor female: but we are all one in Christ, all the sons of God, and heirs according to promise through faith in Christ jesus.  

The 2. place Rom. 8.  In the same Epistle to the Rom. there is another notable & famous place, chap. 8. What shall we say then? If God be for us, who can be against us? who hath not spared his own son, but given him for us all: how shall he not also with him give us all things?  

Us all taken for the church, proved by the Scripture, and by Augustine.  He saith not barely for all, but for us all with limitation, as that limitation also is elsewhere taken in the sacred Scripture, Rom. 4. Abraham is the father of us all. So jerusalem that is above, is called the mother of us all Gal. 4. & 1. Cor. 12. the Apostle saith, that by one spirit we all be baptised into one body, whether we be jews or Gentiles, bond or free, and are all made to drink into one spirit. Also in the forecited place to the Galathians, ye are all one in Christ jesus. 
Ad Laur. ca 61.  Doubtless this is the voice of the Church, If God be for us, who can be against us? This Augustine observeth, saying: The Church that is among men (which he speaketh to make a difference of the Church which is among the holy Angels and powers of God) is redeemed from all sin by the blood of the Mediator, who is without sin, and it is the voice of the same: If God be for us, who can be against us? 
The voice of the Church.  who spared not his own son, but gave him for us all. This saying elsewhere he confirmeth two manner of ways from the text, 
Tract. 45. in Io.  by the precedents and the consequents. For there goeth before, Whom he foreknew, them he also predestinated: whom he predestinated, them he called etc. Of whom also it followeth: Who shall lay any thing to the charge of Gods elect? It is God who justifieth, etc. What is then, He gave him for us all? To which us? To the foreknown, to the predestinate, to the justified, and glorified. The Lord knoweth who be his, they be sheep. Sometime they know not themselves, but the shepherd knoweth them, saith Augustine in the place alleged.  
Besides, that Christ for whom he died, (according to purpose and efficacy) for them also he is an advocate, ceasing not to make intercession, that the grace of the father's reconciliation may more and more be bestowed upon them, and (to use the words of Ambrose) he saveth them being the ware that his blood hath bought. For how can he condemn him, 
Ambr. lib. 1. ●● jac. cap. 6.  whom he hath redeemed from death? for whom he offered himself: whose life he knoweth to be the reward of his death? 
Mark this.  Shall he not say, what profit is in my blood, if I damn him whom I have saved? Wherefore the Apostle: 
Rom. 8.  Who is he that shall condemn? It is Christ who is dead, nay who is also raised again: who also is at the right hand of God, who also prayeth for us. Who shall separate us from the love of Christ? Shall oppression? shall anguish? shall persecution? shall famine? or nakedness? or danger, or sword? Nay in all these we are more than conquerors, 
De vocat. gent. lib. 1. cap. vlt.  through him who hath loved us, etc. So the love of Christ maketh them unconquerable and unseparable, that is, perseverers unto the very end: for what is else to persevere, than not to be overcome in tentation? Wherefore they that persevere unto the end and be saved, be doubtless the beloved and redeemed of God.  

The 3. place Ephes. 5.  Thirdly, we read to the Ephesians, That Christ is the head of the Church, and the saviour of the body: that he loved his Church, and exposed himself for it, to sanctify it, cleansing it in the laver of water by the word, that he may make it for himself glorious: that is, not having wrinkle or spot, or any such thing, but that it may be holy and blameless.  

Three proofs out of the Text for our opinion. Ephes. ●.  Many things here come together for the proof of our opinion. First, Christ is called the head of the Church, and that not according to creation and pre-eminence only, as he is the head of every creature, but after a peculiar manner, as the Church is his body, and the fullness of him who filleth all in all. As therefore such as be members of the body, and not such as are without the body, are quickened of the head: so we who are members of his body, of his flesh, and of his bones, draw peculiarly from Christ spirit and life.  
Secondly, the same is the Saviour of his body. For no man ever hated his own flesh, but nourisheth and cherisheth it, as Christ also doth his Church. This is rehearsed as a document of his singular love to his Church, which thing should not so well accord, if as touching the grace of redemption, there were no difference between the Church and the world, between the spouse of Christ, and the spouse of the devil: but all alike should be saved by Christ, as these new disputers hold.  

Amb. thes. 270.  Thirdly, it is expressly added; that Christ loved the Church, and exposed himself for it, to sanctify it, & to make it glorious unto himself, without wrinkle or spot, holy and blameless. The Apostle giveth to the Church the prerogative of so great grace; I mean redemption, sanctification, glorification: neither do redemption and sanctification more agree to the common vile company of men without the Church, than glorification doth.  
To the Collossians also there is a very excellent place, 
The 4. place. Cap. 1.  cha. 1. We give thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light, and hath delivered us from the power of darkness, and translated us into the kingdom of his beloved son, in whom we have redemption, that is, the remission of sins. 
Four things proper to the faithful.  Four things here be published, as properly belonging to the faithful. 1. The inheritance of the Saints in light. 2. Deliverance from the power of darkness 3. Translation into the kingdom of God's son, and 4. Redemption. If these be proper to the faithful, as they be, (for this description of grace is wholly applied to the faithful) the unbelievers have no part in them. 
Ambrose.  And thus Ambrose expoundeth them, whose words are these, upon the Epistle to the Collossians. Being delivered from the state of darkness, that is plucked out of hell, wherein we were held by the devil, as well through our own sin, as through the sin of another, we are translated through faith into the heavenly kingdom of God's son. For without the faith of Christ, 
Hub. Thes. 4●. and 41.  there is no going out of hell. Therefore these new Sectaries are deceived and do deceive, contending that there is not one excepted, who is under the power of the devil, whom Christ hath not delivered from the power of the devil, and hath not received into his kingdom.  
Moreover hitherto tendeth that which is written in the same chapter to the Collossians in these words: 
Col. 1. The 5. place  Therefore you who were in time past strangers and enemies, having your minds set in evil works, hath he now reconciled in that body of his flesh through death, that he might make you holy and blameless before him, if ye continue grounded and firm in faith. Here is an exposition of a double state of unbelief and faith: and the state of unbelief by the doctrine of the Apostle hath estranging of the mind from God and enmity with him, but the state of faith hath reconciliation and sanctification. For significantly he saith: Now surely he hath reconciled, to wit, since ye believed in Christ.  

The 6 place. 1. Tim. 4.  In the 1. to Timothy. chap. 4. the Apostle writeth, that God is the Saviour of all men, yet especially of the faithful. Which saying being very short and of great force, wipeth away this whole controversy, whereof we entreat, if it be considered with a calm regard. For in saying, who is the saviour of all men, he confirmeth the general goodness of God upon all. For he suffereth his sun to arise upon the bad and good, 
Matt. 5. Act. 17.  and in him we are, we live, and are moved. This surely is a certain common salvation to all men, yea and to beasts: as it is said in the psalm. 36. Thou O Lord wilt save men and beasts. 
August tract. 34 in. Io.  For by whom men is preserved, by him also is the beasts. Neither must we be ashamed to think this of God, yea, we must so conceive and trust so, and take heed that we think not otherwise. He that saveth us, he saveth our horse, our sheep, yea to come to the least things, our hen. But by adding speciality of the faithful, he showeth that there is a part of mankind, which through faith inspired from God is advanced by special benefits to high and eternal felicity. Hereupon also in the former Psalm it is read. The sons of men do trust in the shadow of thy wings. They shall be satisfied with the fatness of thy house, & thou shalt give them drink out of the river of thy delights. For with thee is the well of life, and in thy light we shall see light. Bring forth thy mercy for them that know thee, and thy righteousness for such as be upright in heart. Therefore they receive this special salvation, who trust in him, they do not receive it who do despair. The just receive it, the unjust and such as know not God receive it not.  

The 7. place. Heb. 5.  In the Epistle to the Hebrews (which also of many old writers is attributed to Paul,) we have these testimonies among other. Chapter 5. Albeit he was the son yet by those things that he suffered, he learned obedience and being consecrate, (to wit, by afflictions as it is said ca 2.) he is made the author of eternal salvation to all that obey him. Therefore this salvation was not brought to such as be obstinate, 
Salvation by Christ is Eternal not temporal and short, as the adversary seemeth to make it.  and refuse the grace of Christ through unbelief. And seeing that salvation purchased by Christ is not temporary and short, as that which was wont to be brought to men being in great danger in war, but Eternal, how shall it be said to belong to such as shall be damned, whose portion shall be in the lake of unquenchable fire?  
So in the 9 
The 8. place. cap. 9  Chapter there is mention made of eternal redemption: By his own blood (saith the Apostle) he once entered into the holy place, and hath obtained eternal redemption. 
Eternal redemption.  And redemption is called eternal, both because it shall be effectual forever; and also for that the cause of eternal good things is theirs, who be partakers of the same. The contrary of both might be found in the greater part of men, if redemption were common to believers and unbelievers, to such as shall be saved, and damned.  
Hitherto also let the words be referred, 
The 9 place.  which follow in the same place: If the blood of Bulls and Goats, and the ashes of a young Heifer sprinkling the unclean do sanctify and purge the flesh: how much more shall the blood of Christ, who by the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? Redemption is described by this, 
Redemption described.  that it purgeth our consciences from dead works to serve the living God. But that purging of consciences and serving of God is proper to the faithful. For by faith the hearts are purified, 
Acts 15. Rom. 6.  and being freed from sin are made servants of righteousness through the same faith.  
And a little after: 
The 10. place  Therefore for that cause is he the Mediator of the new covenant that through death which came for the redemption of transgressions the Called might receive the promise of the eternal inheritance. Who are those Called, 
The Called who they be Prosper. li. cap. 3.  to whom belong the covenant, redemption, and inheritance? He that wrote the book of the calling of the Gentiles answereth for me. Because (saith he) some are justified by faith, others are hardened in their impiety, the believers are discerned from unbelievers by the name of the Called: and such as be void of faith, they are showed to be without this calling, albeit they hear the Gospel. And he citeth the place 1. Cor. 1. we preach Christ crucified, to the jews an offence, and to the Gentiles, foolishines: but to the Called, as well jews as Gentiles, we preach him, the power and wisdom of God. Of these Called not only of the jews but also of the Gentiles, 
The 11. place.  see more Ro. 9.23. and cap. 8.28. and in the rest. Neither must we here omit that which we read written about the end of the 9 chapter to the Hebrews. Christ was once offered to take away the sins of many. 
Many. Christo. Theophy.  By these Many, he now meaneth those Called, whereof he spoke before. And so Chrysostome and Theophylact expound. Why said he of Mary, and not of All? 
Sai valuit ut omnes seruaventur.  because all do not believe. The death of Christ was equivalent to the perdition of all, that is, was of sufficient f●r●e and price to have saved all, and yet it doth not take away the sins of all: because such as resist him, make his death altogether unprofitable unto themselves. Theophylact also maketh mention of Basil to be of the same mind, some of whose sayings I have before alleged upon the place of Matth. 26. But Aquinas of all men most clearly upon this place writeth: 
Aquinas.  He saith to take away the sins of many and not of all because the death of Christ, albeit it be sufficient for all yet it is not effectual but in the respect of such as shall be saved. For all are not subject unto him through faith and good works. Lastly what can be spoken more briefly and forcibly for the deciding of this whole controversy, 
The 12. place. Heb. 11.  than that of the Apostle, Hebrews 11. 
Hub. Thes. 6●. and 1001.  without faith it is impossible to praise God. Either this is not true, or else it is false that they say often, that all alke believers and unbelievers are freed from all sin and condemnation, and received into the favour and grace of our heavenly father, which thing, what is it else, than that all please God without respect of faith and infidelity.   

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

The 1. place  FOr the greater confirmation of this point, we will add also certain other sayings of other books of the New Testament. In the Acts chapter 5. Peter, 
Acts 5.  and the whole College of the Apostles with one accord testify these words: The God of our fathers raised up jesus, and being exalted by his right hand, made him a prince and saviour to give repentance to Israel, and remission of sins. 
Repentance and remission of sins be just parables, and therefore they that have the one, have the other, and they be Israel.  Repentance and remission of sins are joined together by an in separable knot. Wherefore it is as foolish a thing to affirm that remission of sins is given by Christ to all men indifferently, as if a man should avouch that he giveth repentance to all. What meaneth that, that the prerogative of both those benefits is bestowed upon Israel? Upon what Israel? They that be called of the jews and Gentiles according to promise, they be the true Israel, saith Augustime, 
Aug. cap. 59 Gal. 6.  whereof also the Apostle speaketh: And upon the Israel of God.  
Secondly it is the voice of Peter, 
The 2. place Acts 10.  and the testimony of all Prophets agreeing together, that every one that believeth in jesus Christ, receiveth remission of sins through his name. Unto this Prophetical and Apostolical consent (which containeth the sum of the Gospel of Christ,) is the false evangelical commentary of the adversaries clean contrary, that all simply without respect of faith or unbelief receive remission of sins through the name of Christ.  
Further the same Apostle 1. Epistle. 1. 
The 3. place 1. Pet. 1.  when he speaketh of redemption by the precious blood of Christ, as of a Lamb undefiled and without spot, he saith that he was foreordained before the foundations of the world were laid, 
Christ was foreordained and exhibited to the world for the believers sake.  and was made manifest for the believers sake. Expressly he declareth, that Christ was exhibited to the world a Saviour for the believers. Therefore for the same persons in like manner he properly died, and rose again: not because they believed already, but that they might believe, 
john 20.  and believing might have eternal life through his name.  
john also 1. Epistle 1. consenteth hereto. 
The 4. place 1. joh. 1. Three things to be observed in Saint john's words.  If we walk in light, as God is light, we have communion with him, and the blood of jesus Christ purgeth us from all sin. If we say, we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is just and faithful to forgive us our sins, and to purge us from all iniquity. 1. Communion with God belongs not to all. Therefore neither the grace of God: for where the grace of God is, there is also the communion of him. 2. The cleansing of sins by the blood of Christ, is theirs who walk in light. 3. Remission of sins, which is propitiation itself, (as john witnesseth) presupposeth confession of sins, which seeing it is not in all, propitiation doth not belong to all.  

The 5. place Apoc. 1.  I come to the Revelation of john, in whose very entrance we read that redemption is declared and consecrated with these golden words: jesus Christ that faithful witness, and first begotten of the dead, hath loved us and washed us from our sins through his blood, and hath made us kings and priests to God and his father. 
They that be redeemed are kings & priests to God, and such only the faithful be.  To whom redemption belongs, they are kings and priest to God the father: but it belongs to the believers, and not to the unbelievers, witness Peter 1. Pet. 2. Ye are a chosen stock, a royal Priesthood, a holy nation, a people whom God hath purchased to himself as his own, that ye might show forth his virtues, who hath called you out of darkness into his marvelous light. Therefore the unbelievers are void of redemption.  

Lib. 1. comment. in Apoc.  Rupertus Tuitiensis saith very well. Therefore he hath washed us, that is, all his Church, from our sins. For he hath not only washed them, who now were believers, or had been, but also who should believe: and these surely he washed not them actually, but in power: because they could not be washed who were not yet borne, or else had not yet believed, but he gave them power to be washed.  

The 6. place Apoc. 5.  The like place meeteth us Apoc. 5. where the 24. Elders, and the four beasts sing a new song unto the Lamb, saying: Thou art worthy to receive the book, and to open the seals thereof: because thou wast slain, & hast redeemed us to God by thy blood, 
The Catholic Church, meant by the 24. Elders, and four beasts in the Apoc.  out of every tribe, language, people and nation, and hast made us kings and priests to our God, and we shall reign upon the earth. Here by the 24. Elders and 4. beasts is meant the universal Church of men, called Catholic, as partly we may see by the words, out of every tribe, language, people and nation, and partly by the scope of the whole chapter. For a threefold company or army is in that chapter brought in to bless and praise the Lamb. The first company is the whole Church of men represented as I said, by the Elders and beasts. The second is the blessed Angels. The third is the creatures beside in heaven, upon the earth and under the earth. 
Mark this reason.  Hereupon thus I reason: This new song, Thou wast slain and hast redeemed us, is proper to the Church, which is gathered out of all mankind: (for in the two testimonies which follow, of the multitude of Angels and of every creature, that form is of purpose not observed) therefore the only Church of men is redeemed by the blood of Christ. This is Ruperts' argument upon this very place.  
Other things also concur with this, as that the redeemed by the blood of Christ are made to their God kings & priests, whereof we spoke a little before. Also that they shall reign upon the earth, that is, the land of the living, as of old, when the Canaanites and Amorites were cast out for their sins, the Israelites reigned in the land of promise. But this reign in the true land of promise, we know all shall not have, but the elect only, to whom the son of man will say, when he cometh in his glory: Come ye blessed, 
Matth. 25.  possess the kingdom prepared for you before the foundations of the world.   

CHAP. V Testimonies out of the Law and Prophets.  
NOw also the books of the old Testament are full of testimonies concerning the grace of our Saviour proper to the believers, and so far forth universal, as he hath his own, who fear him and work righteousness in every nation and Tribe.  
Hitherto first of all tendeth the promise made to Abraham and his seed, 
The 1. place Gen 12. & 22,  Gen. 12. and 22. In thy seed all nations of the earth, shall be blessed.  


A Syllogism.  
It is certain, that they be counted strangers from the blessing of Abraham, who are not the seed of Abraham.  
But many among mankind, and namely the unbelievers, are not the seed of Abraham:  
Therefore they are strangers from the blessing of Abraham.    
The Minor Paul very often proveth. For manifestly Ro. 9 he teacheth, that all the posterity of Abraham are not accounted in this seed, much less all the whole offspring of Adam, but only the sons of promise. 
Rom. 4.  And in the fourth chapter of the same Epistle, he referreth this whole seed to the believers of the jews and Gentiles. His words are: Therefore is the inheritance by faith, that it may be sure to the whole seed. that is, not only to that which is of the law, but also to that which is of the faith of Abraham, who is the father of us all: to wit, the father of all the believers being uncircumcised, and the father of Circumcision, that is, to them who are not only circumcised, but who also walk in the steps of the faith of our father Abraham, 
Gal. 3.  which he had being uncircumcised. Likewise Gal. 3. he declareth, that they who are of faith, are blessed with faithful Abraham: because the Scripture foreseeing, that God would justify the Gentiles through faith, preached before hand the Gospel to Abraham, saying: In thee shall all nations be blessed. Whereupon also in that place he saith to the faithful: All ye are one in Christ jesus: and if ye be be Christ's, 
Vers. 14.  then are ye Abraham's seed, and heirs according to promise. See also the 14. verse of the same chapter.  

Esay 53. The 2. place.  Among the Prophets, Esay chap. 53. (wherein he so evidently setteth out not only the use of the Lords passion, but the history also, that he seemeth rather to be an Evangelist than a Prophet) confirmeth the same thing saying: 
Us all in the Prophet, taken for the faithful only, proved by the text.  We all like sheep have erred, every one hath declined after his own way: and the Lord hath laid upon him the iniquity of us all. It is spoken with limitation, as concerning the universality of the faithful, after that kind of phrase, wherein Abraham is called the father of us all, and jerusalem which is above, the mother of us all, that is, of the believers. And that we may nothing doubt at all, the Prophet addeth: he was smitten for the transgression of my people. Again, My righteous servant shall by the knowledge of himself justify many, and he shall bear their sins. And above: he hath borne the sins of many. He expressly testifieth that the fruit of the Lords passion, to wit, righteousness and redemption, belongeth not to all indifferently, but to many, that is to the believers. 
Pet. Gal. de arcan. Ca●●●l. ●erit. lib. 8. ca ●4.  Even as also Petrus Galatinus hath very well written upon those words of Esay: Albeit (saith he) the passion of Christ ought to be sufficient to blot out the sins of all, yet it will not blot out all men's sins, but theirs only who should believe in him, and repent. For that cause he saith: And he shall bear the sins of many. Luther also upon that saying: 
Luther. in Is. 53.  My righteous servant by the knowledge of himself, etc. defineth Christian righteousness to be nothing else, than to know Christ, and this only to be the way of our deliverance from death and sins: and that this knowledge doth free us, and that there is no other comfort. Therefore it is an error, to claim for all men simply freedom from sin and death.  
The same thing plainly appeareth by the form of the new covenant, jer. 31. and Heb. 8. Behold the days shall come, 
The 3. place jerem. 31.  saith the Lord, when I will make a new covenant with the house of Israel, and with the house of juda, not according to the covenant that I made with their fathers when I brought them out of the land of Egypt: but this is the covenant which I will strike with the house of Israel after those days, saith the Lord: I will put my laws in their mind, and in their heart will I write them, and I will be their God, and they shall be my people. Neither shall every one teach his neighbour, saying: know the Lord: for all shall know me from the least to the greatest among them, and I will be merciful to their iniquities, and will remember their sins no more.  
Hence we see, that remission of sins which is wrought by the death of the Mediator, is the benefit of the new covenant. Whereupon it followeth, 
The benefits of the covenant belong to the sons of the covenant.  that it appertaineth to the sons only of the covenant. But how that all are not the sons of the covenant, first from hence it is plain, that these promises: I will put my laws in their minds: I will be their God, and they shall be my people: they shall all know me; agree not simply unto all men. Then because it is flatly said, that this covenant is made with the house of Israel, and with the house of juda: which thing must be understood of the Church of the jews and Gentiles, that true juda and Israel, whereof the Apostle also speaketh, 
Gal. 3.  Ye are all one in Christ jesus: and because ye are Christ's, ye are Abraham's seed, and heirs by promise.  

jer. 23. & 33. The 4. place.  The like promise we have jere. 23. and 33. Behold the days shall come, saith the Lord, that I will raise up to David a righteous branch, and a king shall reign, in whose days Israel shall be saved, and juda shall dwell boldly. We see here also the redemption of the Messiah peculiarly attributed to his people: because, 
Luk. 1.  as the Angel Gabriel testifieth, he reigneth over the house of jacob, that is, the Church, and of his reign and his peace there shall be no end.  
Every where also in the Prophets, when they foretell of the coming of the Redeemer, and of salvation to be wrought by him, the word of promise is peculiarly directed unto the Church under the name of Zion, 
Zach. 2. The 5. place.  as Zachar. 2. Rejoice and be glad O daughter Zion: 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 possess juda his portion in the holy land, and shall choose as yet jerusalem. That this must be understood of the Church collected from every place, the things that we read 2. Cor. 6. ver. 16. and Apoc. 21. vers. 2. will not suffer us to doubt at all.  

Zach. 6. The 6. place.  And in the 9 chapter of the same Prophet it is said: Rejoice greatly O daughter Zion, shout for joy O daughter jerusalem: Behold thy king cometh unto thee, who is just, a Saviour poor, ●iding upon an ass, and he shall speak 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 Catholic Church of Christ is dispersed through the whole world: which Christ, as Paul witnesseth, is our peace, and hath made both (jews and Gentiles) one, abolishing enmity through his flesh, that he might make one man of two in himself, and hath reconciled both in one body unto God by his cross, slaying enmity by it, and coming, hath preached peace both to them that were far off, and to them that were near.  
Agreeable to this is the word of promise, Esay. 62. 
Esay 62.  Behold the Lord proclaimeth unto the utmost parts of the earth: Tell ye the daughter of Zion, Behold thy salvation shall come, behold his reward is with him, and his work is before him, and they shall call them a holy people, the redeemed of the Lord: and thou shalt be called a city sought for, and not forsaken. What was this city but the high jerusalem, which is the mother of us all? for it is written: Rejoice thou barren that bearest not: 
Gal 4.  break forth and cry thou that travelest not for the desolate woman hath more children, than she that hath an husband. After which sort also the city of God, the spiritual Zion and jerusalem with her sons dispersed among all nations, is gloriously described in the 87. Psalm. And these be they of whom speaketh this prophetical word here: They shall call them a holy people, the redeemed of the Lord. Wherefore seeing the prerogative of so great dignity is proper to the sons of the Church, and the household of God, it is injuriously extended to those that are without.  
But that we may not go far, it is certain, 
Acts 10.  as Peter showeth, that all the Prophets do witness, that whosoever believeth in him, receiveth remission of sins through his name. And as Paul affirmeth: the righteousness of God is approved by the testimony of the Law and the Prophets, 
Rom. 3.  the righteousness of God I say in all, and upon all that believe. 
Col. 1.  Now the righteousness of God, and remission of sins, is redemption itself, Colos. 1. Wherefore by the one consent of all the Prophets, redemption is proper to the believers, and nothing at all belongeth to the unbelievers.   

CHAP. VI The same thing is proved by some types of the old Testament.  
I Will only annex certain typical or shadowed things of the old Testament, wherein now long ago 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 captivity of Babel, were as certain shadows and figures of this true redemption and grace gotten by Christ, as here and there we may see in the Prophets. 
Tuitiens. hath this similitude upon joh. 17.  Therefore look how much difference there is between the Egyptians perishing with their prince, and the children of Israel marking their door posts with the sacred blood of the Lamb and so escaping: so much differeth the world of the unbelievers from the world or people of the faithful: that with their king the prince of darkness the devil, they may sooner be drowned in the bottom of hell, than that the redemption by Christ that true Lamb of God, should do them any good at all. 
Esay 43.3.  Also as the redeemer of Israel took his servant jacob, and the seed of Abraham, and brought them out of Babel into the land of the forefathers, giving the Egyptians, the Ethiopians and other wicked people as it were the price for the redemption of the people of God: 
jer. 30. v. 11.23  so the Lord is with his Church to save it, while the storm abideth still upon the head of the ungodly.  

The brazen serpent. Num 21.  Again, in the desert the brazen Serpent lifted up by Moses at the commandment of God, was the only remedy against the fiery serpents that whosoever should look upon it should not die but live: and that not for the thing seen, but for God the saviour of all, whose word did heal, as the Wiseman saith. 
Sap. 16.7.  As therefore they that were stung of Serpents then, did not live, unless they looked upon the sign of health: so the cross of Christ is redemption and life to such as believe in him, but not to unbelievers. And this is it that Christ avoucheth of himself, joh. 3. As Moses lift up the Serpent in the wilderness, so must the son of man be lift up, that whosoever believeth in him should not perish, but have eternal life.  
Moreover, 
Exod ●1. The 〈…〉 in the year of jubilee.  among the jews there was a general freedom of all servants in the year of jubilee, as far forth as the law of liberty gave leave to all Hebrews. But as then, they that willingly continued in bondage felt not the force of offered liberty: so they feel not the efficacy of Christ's redemption, who abide addicted unto the world. 
Lib. 1. Ep. 1.  Ambrose rehearsing this figure, saith excellently: He that is a true freeman, a true Hebrew, is wholly Gods all that he hath is liberty: he hath nothing of his, who refuseth liberty, saying: I love my master, his wife and children, I will not be free.  
Hitherto tendeth the escape goat, 
The escape goat. Levit. 16.  upon whose head the high Priest every year used to lay the curse of all the iniquities of the children of Israel, and all their sins and trespasses, and so sent him out into the wilderness, and he bore all the sins of the people of Israel.  
If this was a figure of Christ to come, and of the atonement that he should make, (as truly it was) we must needs confess, that Christ properly maketh satisfaction for the sins of his people, as the goat was properly appointed for the people of God, the children of Israel to make an atonement for all their iniquities. For this cause also Heb. 2. 
Heb. 2.  he is called merciful and a faithful high priest to appease God's wrath for the sins of the people. And in the 13. chapter, 
Cap. 13.  the Apostle respecting the whole legal sacrifice, saith: And jesus suffered without the gate, to sanctify the people by his blood: so that we that are his people, may boldly say: he hath borne our sins in his body upon the tree, and with his stripes we are healed. 1. Pet. 2.  
Concluding therefore the first rank of our arguments, 
The sum of all that hath been said, and it is worthy to be observed.  we affirm, believe and confess, that the Saviour promised to the world, the Christ of God, preached always in the Church by the mouth of all the holy Prophets and Apostles, is appointed by the father to be a propitiation through faith in his blood, in all and upon all that believe: and that this benefit of the restoring and redemption of mankind, albeit it be proper and peculiar to the Church, as touching the efficacy of it, yet it is universal, altogether in that sense, wherein we believe and confess the holy Church of Christ to be universal.   

CHAP. VII. Of the second order of proofs.  

The first reason drawn from the definition of redemption.  IN this rank we will use reasons drawn from the analogy of faith: and first I reason from the definition:  
justification belongeth to the believers, and not to unbeleeves.  
But Redemption is the same that justification is.  
Therefore Redemption belongeth to believers, and not to unbelievers.  
The Assumption is proved out of Paul, Ephesians 1. Col. 1. where he defineth redemption to be remission of sins. In another place, to wit, Rom. 4. he will have the justification of a man before God to consist in the forgiveness of sins, alleging that of the Psalm. 
Psal 32.  Blessed are they, whose iniquities are forgiven, and whose sins are covered. The Mayor or first proposition, is the doctrine of the Apostle largely handled and proved Rom. 3, 4, and 5. chapters, and Gal. 2. and 3. chapters, to wit, that man is justified by faith in Christ jesus. To which doctrine nothing is more contrary, than to imagine justification to be so general and largely spreading, as condemnation is general in all and upon all men simply. thouch the words Ro. 5. we have answered before least any should think that they may be objected to maintain so general a justification, 
Ambroses' exposition of (all men) Rom. 5.  which also Ambrose upon that place openly rejecteth, and expoundeth, that grace aboundeth upon all men to the justification of life, as touching the believers, of whom there is a certain proper universality subject to Christ, and partaker of his grace no less than the universality of mankind draweth from Adam sin and death.  
The second argument. 
The 2. reason.  There is no remission of sins out of the Church.  
Therefore neither redemption, which Paul (as I said,) defineth to be remission of sins.  
The Antecedent Augustine proveth saying: 
In 1. Epist. Io. tract. vlt.  Where there is remission of sins, there is the Church. And from thence in the same place he gathereth against the Donatists, who shut up the Church in a part of Africa: that the Church of Christ is scattered through the whole world, because remission of sins in the new Testament is dispersed through all nations, beginning at Jerusalem. 
What is the Catholic Church.  For this is the Catholic Church, that is, the people of God throughout all nations, accounting and reckoning all the saints withal, that were before the birth of Christ, who yet were knit to the same body, whereof he is the head, while they believed in him, who was preached of before; 
Cap. 3. de cate. Ru●i●bus.  as the same Augustine writeth in another place.  
Here the same illation is of force: If redemption be so universal, that (as our adversaries suppose) all are truly and undoubtedly delivered from all sin and condemnation, all then of necessity are, or have been sometime the Church. Than which thing what is more absurd? 
Hub. thes. 65. john 15. john 4. Ephes. 2. Matt. 16. john 10.  For such as be selected out of the world are the Church, being borne of God, and built upon the foundation of the Prophets and Apostles, and upon the rock: and being the sheep of Christ hear his voice. Therefore the world, and the Church in the world do differ: as Brentius doth well advise us in his Catechism, expounding the Article: I believe the holy Church. There are some (saith he) that think, that the whole world, or all men in the world be the people of God, 
The whole world is not the Church, yet among all men in the world God hath his people.  and the lords Church: but this Article of our faith doth teach us, that the whole world is not the Church, nor all men the elect people of God, but that among all men in the world God hath his people, scattered abroad in respect of their outward conversation, but gathered together by the same Gospel in one faith. And as the whole world is not the Church of God: so neither is any whole city or town, but in cities and towns God hath his Church. 
Thes. 1001.1059. etc. & 4●. etc.  These things saith he, with whom how well Huber agreeth, (otherwise a follower of Brentius his opinion,) let him look unto it. For he is little or nothing at all from avouching all men to be Gods elect, his people and kingdom, and therefore his Church. For in this life the kingdom of Christ and the kingdom of heaven is the Church, 
Aug. li. 20. cap. 9 de civit. Dei.  as Augustine largely teacheth.  

The 3. reason  The third argument: The redeemed are known, and do please God, at the least in respect of the time and state of redemption. But to those that shallbe damned the Lord openly professeth, saying Mat. 7. I never knew you, depart from me, all ye that work iniquity. 
Chrysost. in Matt.  He saith plainly, Never. But we must understand (as Christome adviseth us) that the Lord knoweth not such, not that he is altogether ignorant of them, who knoweth all men, but that he knoweth them not to be his, nor loveth them, as the Lord is said to know, that is, to love and approve the way of the righteous. Psalm 2. Therefore such as shall be damned are not of the number of them that Christ hath redeemed.  

The 4. reason  The fourth argument is agreeable to the former: They that have not the spirit of Christ are none of his. Ro. 8. But most have not the spirit of Christ. For if all men should have the spirit of God dwelling in them, the bodies of all mortal men should also be quickened by the same spirit, that raised up Christ from the dead. Besides this, as Christ saith in the Gospel, the world cannot receive that spirit of truth, because it knoweth him not, nor seethe him. Hereupon it followeth, that most men are not Christ, and by consequence, neither Christ nor his benefits are theirs.  

The 5. reason  The fifth argument, from the adjunct of redemption, or the thing that is nearly knit unto it whose advocate Christ is, their only propitiation is he; But he is not the advocate of the unbelievers and reprobates, but of the faithful and elect; therefore also he is not to them a propitiation, but to the faithful and elect.  
The reason of the Mayor is, because it is the office of one and the same high Priest both to pray and to sacrifice for the people: 
The office of the high Priest.  and both are required to obtain for us the favour and grace of God. Whereupon also john 1. Epistle 2. joining these together maketh him our propitiator, whom he calleth our advocate. As also a man may see them joined together, Ro. 8, 34 And that Christ is only for them an advocate, who believe or shall believe, and in a word for his elect, he himself hath not dissembled it. john 17. I pray not for the world: but for them whom thou hast given me. Which place we have before largely expounded. And if he did not then pray for the world, he doth not pray for it now, but only for the elect. The same thing is very clear. Rom. 8. Who shall accuse the elect of God? It is God who justifieth, Who shall condemn? It is Christ who died, and rose again and sitteth at the right hand of the father, and maketh intercession for us: that is for the elect of whom only he speaketh in that text. Neither doth john speak of any other 1. Epistle 2. Little children if any man sin, we have an advocate with the father jesus Christ the righteous, and he is the propitiation of our sins. And the author of the Epistle to the Hebrews chapter 7. Because he hath an everlasting Priesthood he is able altogether to save those, that come unto God by him, he seeing ever liveth to make intercession for them, to wit, for those that come unto God by him. In like sort the author of the 62. sermon in Ambrose upon the saying of Saint john observeth, that Christ is an advocate unto Christians, and a judge altogether to jews and other infidels. Origene also upon Leviticus. For them only doth the high Priest Christ our advocate and propitiator pray, that be the Lords inheritance, that wait for him without, that depart not from the temple, but give themselves to fasting and prayer.  
The sixth argument from the things that follow redemption, as are, the adoption and inheritance. 
The 6. reason   
Where redemption is, there is adoption and inheritance: 
Adoption and inheritance, follow redemption.  But all are not sons and heirs to wit, the heirs of God and coheirs with Christ.  
Therefore neither are all redeemed.  
The Minor is proved out of Paul, who accounteth them the sons of God, that are led by the spirit of God, and do mortify the actions of the body by the spirit: to say nothing now of so many places of Scripture, that attribute adoption as proper to the believers. john 1 As many as received him, to them be gave this power or dignity to be the sons of God, 
Ambro. in 5. Rom.  even to them that believe in his name. See also 1. john 3.1. Hereupon Ambrose also writeth upon the 5. to the Romans. Such of us as believe Christ to be the son of God, are adopted of God for sons. For he could not bestow any more upon the believers, than that they might be called the sons of God, while the unbelievers are forsaken. For we are called the sons of God, but they not worthy to be called servants. And Epistle 74. He closeth up his whole argument very briefly saying: Where the spirit of the Lord is, there is liberty: where is no liberty, there no grace, where no grace, there no adoption: where no adoption; there is no succession. But where faith is, there is liberty, adoption, and inheritance.  

The 7. reason The Mayor.  The seventh argument from another consequent, that is, from sanctification and conversion. Whosoever are redeemed, are also sanctified converted and regenerated, according to the promise: A deliverer shall come out of Zion, and shall turn away iniquities from jacob: and this is my covenant with them, 
Sanctification and conversion necessarily follow redemption.  when I shall take away their sins saith the Lord. Which place out of the 59 of isaiah, Paul Rom. 11. apply to the conversion of Israel, and from thence showeth that conversion is joined with deliverance or redemption. Whereto also pertaineth the saying of john 1. Epistle 3. He that committeth sin is of the devil: but for this cause was the son of God revealed, that he might destroy the works of the devil. Whosoever is borne of God sinneth not. He speaketh of practising righteousness, as whereby the sons of God were discerned from the sons of the devil: such as sin are of the devil: such as do righteousness are of God thorough Christ, who destroyeh in us the works of the devil, not only by forgiving sins, but also by renewing our corrupt nature to do the works of righteousness. The circumstance of the words and the scope do teach this exposition, and Augustine confirmeth it in Hypognostic● lib. 3. where withal he allegeth that which is written Heb. 9 that the blood of Christ, who by his eternal spirit offered himself to God, doth purge our consciences from dead works to serve the living God. See also in Zacharies' song Luk. 1. vers. 74. Tit. 2. vers. 14. 1. Cor. 1. vers. 30. Eph. 5.26. Act. 5. ver. 31.74. Tit. 2. vers. 14. 1. Cor. 1. vers. 30. Eph. 5.26. Act. 5. ver. 31. in Peter's words, and in his 1. Epistle. 2. ver. 24. but most plentifully of all Rom. 6. and 7. chapters. All which places without gainsaying do witness, that the sanctification or renovation of a man to practise righteousness and good works, are necessarily joined with the gift of redemption.  
Here now let us set down the assumption, 
The Minor,  which the holy Scripture and experience do plainly and sufficiently convince, that not all men be endued with the spirit of sanctification for their conversion, and renewing of their life. It is proved. Because this sanctification is not without the free giving of the holy spirit: but the world cannot receive that spirit, joh. 14. Further, this gift consisteth herein, 
1. Pet. 2. Rom. 8. & 7. Luk. 1.  that being dead to sins we should live to righteousness, and should serve God in his sight with holiness and righteousness all the days of our life. And is this given to all men? nay it properly belongeth to the sons of promise, and of the new covenant, as the Lord saith: I will put my laws in their minds, and in their hearts will I write them, and all shall know me: 
jere. 31. Heb. 8.  and I will be merciful to their sins, and their iniquities will I remember no more. Also, I will give you a new heart and a new spirit within you: and I will take away your stony heart, 
Eze. 36.  & will give you a fleshy heart, and I will make you to walk in my precepts, and to keep my judgements: and ye shall be my people, and I will be your God.  
Which things seeing they be thus, we conclude also, 
The conclusion.  that redemption belongeth not to all men, but to the children of the promise only.  
Now the adversary two manner of ways runneth a ground about this argument: 
Hub. thes. 1089  first in that be laboureth to wrest sanctification indifferently unto the whole progeny of men, and yet allegeth no fit testimony of Scripture to prove it, which as we have seen plainly declareth the contrary. 
Thes. 1096.  Secondly, in that he either craftily depraveth the force of the argument, or else doth not understand it, to wit, as though from the coherence of the double benefit of redemption and sanctification we reasoned thus: God requireth sanctification of his redeemed once: therefore the greatest part is not redeemed, because it doth not practise godliness. But our reasoning is not drawn from our duty, but from God's benefit, promising that he will give to the redeemed a new heart, and a new spirit, and so will cause them to walk in his ways, by putting and writing them in their minds; not with ink, but with the spirit of the living God; not in stony tables, but in the tables of the heart.  

The 8. reason.  The 8. Argument nearly agreeth with the seventh: In the redeemed once the will also is redeemed by jesus Christ, 
The will is redeemed and set free in all those that be redeemed.  otherwise the best thing in man was not redeemed. Therefore by granting the redemption of all, faithful and Infidels, it should follow that the will also in all is redeemed and healed: and so free will should be established in all whomsoever: whereas yet they that are ignorant of Christ, and believe not in him, do serve sin, and are not able to will, or go about any thing that is good: as Luther hath notably proved in his book de servo arbitrio.  

The 9 reason.  The 9 Argument from another consequent, which is blessedness and eternal life.  

Eternal life E●●●●●lessed●●s to low ●●ose that be redeemed effectually.  Whosoever are effectually redeemed, shall not perish, but shall have eternal life.  
But the unbelievers do perish: for he that believeth not shall be damned.  
Therefore the unbelievers are not effectually redeemed.  
The Mayor is fully proved by these sayings: Being justified by his blood, we shall now much more be saved from wrath by him. For if when we were enemies, we were reconciled to God by the death of his son, much more now shall we be saved by his life. Rom. 5. And chap. 8. Whom he justifieth, them also he glorifieth. Again, If God be for us, who is against us? even he that hath not spared his own son, but given him for us all, how shall he not with him give us all things? Who shall accuse the elect of God? It is God that justifieth. Who shall condemn? It is Christ who is dead: yea rather who is also risen again, and maketh intercession for us.  
Paul is manifestly of this judgement, that they shall never be damned, for whom Christ died, rose again, and maketh intercession.  
Notably saith Ambrose: 
Ambr. de jacob & vita beata. lib. 1. cap 6.  He that hath given us the author of all, excepteth nothing. There is nothing then that we may fear can possibly be denied us; there is nothing wherein we ought to be doubtful of the continuance of God's bountifulness, whose plenty hath been of so long continuance, 
An excellent saying, and of great comfort to a penitent heart, if it be oft remembered.  and always ready, so that first he would predestinate, than he would call, and whom he would call, them he would justify & glorify. Can he possibly forsake them whom he hath pursued with his so many and great benefits? But there is fear, lest the judge be too severe. Consider what judge thou hast, to wit, Christ. Can he condemn thee whom he hath redeemed from death, for whom he hath offered himself, whose life he knoweth is the reward of his death? Will he not say: 
Aug. de Trinit. lib. 13. cap. 16.  What profit is in my blood, if I condemn him whom I myself have saved? See also if ye please, Augustine confirming this very argument.  
Hereupon it riseth, that some under pretence of universal redemption have thought that all at length shall be saved. Of which mad error Caluin upon 1. Ioh 2. Bucer in the Acts of the Conference had at Argentine with Melchior Hoffman, 
A book published in the dutch tongue at Argent. 1553.  do make mention, and also Wolfgange Musculus in the place concerning the redemption of mankind, warning us to take heed, least understanding amiss the universality of redemption, we say with frantic men, that no man is damned, and perisheth for ever. These our men with whom we deal deny that thing truly: but what availeth it to deny it, seeing nevertheless they stiffly maintain that principle, from whence that error springeth?  
They except, that the redeemed do not perish, unless they cast away, and tread under foot redemption once received. But contrariwise the testimonies of Scripture even now alleged, do teach, that such as are effectually redeemed, and already justified by the gift of God, shall certainly have life and heavenly glory, and cannot possibly by any means be plucked away from the love of God towards them in Christ jesus. And as for some examples and places to the contrary, they have been sufficiently answered in the second book before.  

If all sinner be blotted out and satisfied, than unbelief is blotted, and it shall not condemn us.  Furthermore, how agree these things together, that all the sins of all men are satisfied for, and in very deed blotted out, and yet that the greater part of men are damned for unbelief? For if all sins are forgiven all men, than unbelief also is forgiven. How then shall it damn any man? Thus it ever abideth unmovable, that all at length shall be saved, if all men together be effectually made partakers of redemption.  

The 10. reason.  The tenth argument is drawn from the causes of redemption, two whereof are the principal efficient causes: one farther off, 
The causes of redemption.  to wit, the grace of God giving his son unto us: the other most near us: the son himself, finishing the work of redemption in the nature of man which he took upon him. The material cause is the passion and death of the righteous for the unrighteous. The instrumental efficient cause is likewise twofold, to wit, 1. The word of grace that offereth Christ unto us with his benefits, (and serveth to stir up faith in us: for faith is by hearing▪ and hearing by the word of God): 2. And faith itself, wherewith as it were a hand we receive grace offered, and are made partakers thereof. Hereupon the Apostle Rom. 3. saith: We have all sinned but we are justified freely by his grace through the redemption made in jesus Christ, whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness. Where we see among other causes of redemption, faith required, as the instrument wherewith we may apply unto us redemption gotten for us by his blood, and may become partakers thereof to the blotting out of our sins. Therefore the unbelievers have nothing to do with redemption and propitiation. And that the necessity of faith may the more appear in every matter of salvation, 
Faith, how necessary to salvation.  the Apostle Heb. 11. expressly testifieth, that it is impossible without faith to please God, producing for this point most notable examples of antiquity, who are showed to please God through faith, and to have obtained righteousness, which is according to faith.  
Notably saith Augustine in evang. joh. serm. 60. The medicine for all wounds, 
The great necessity and profit of faith.  and the only atonement for the sins of men, is to believe in Christ. Neither can any man at all Bee cleansed either from original sin, or the sins which he hath done, unless by faith he be united, and joined to his body. For they that believe in him are the sons of God: because they are borne of God by the grace of adoption, which is in the faith of our Lord jesus Christ: for in believing we are made the sons of God, as it is written: He hath given them prerogative to be made the sons of God, while they believe in him. And serm. 181. de temp Faith is the ground of all good things, 
Aug. de temp. ser. 181.  and the beginning of man's salvation: without this none can be of the number of God's sons, and without it in this world neither doth man attain the grace of justification, nor hereafter shall possess eternal life: and whoso walketh not by faith shall not come to see God.  
In these testimonies of the Scriptures, and our Elders according to the Scriptures, if we mean to stand, (and we ought to rest therein) away with the devise of the righteousness of all men, and the operation of salvation in all, 
Hub. thes. 49. & 65.  and the receiving of all men into grace, and their purging from sins, whether they believe or not.  
The adversaries do except, that they think not that the merit of Christ is applied without faith, or that any man without it can be made partaker of the fatherly will of God. 
Thes. 72. & 1112  I answer, therefore they be manifestly contrary to themselves, that say such things, 
The adversaries contrary to themselves. Thes. 65.270.168.  and yet stiffly maintain that all men none excepted, faithful and unfaithful before and after Christ's birth, are set free by the blood of Christ truly and undoubtedly from all sin and condemnation, and are received into the grace and favour of God: that all alike are saved, justified and quickened: that all pertain to the communion of salvation, and the kingdom of grace, and such like. For if no man can be partaker of the grace of God, righteousness, life and salvation in Christ, unless he apply those good things to himself, and the application cannot be but by faith, how belong those things to all unfaithful as well as faithful?  

The 11. reason The Mayor.  The 11. Argument from another consequent. Redemption is such a benefit, whereby of servants of sin we are made the sons of God; of children of wrath, the children of grace; of strangers and unknown, we are made a royal and priestly stock, as it is written Apoc. 1. and 5. He hath loved us, and redeemed us to God by his blood, and hath made us to our God kings and priests, and we shall reign upon the earth.  

The Minor.  But unto the Church properly belongeth this dignity, to be a chosen stock, a royal priesthood, a holy nation, witness Peter, 1. Epist. 2. which also the words out of the Revelation chap. 5 now cited do confirm, where the voice and confession of the Church is, Thou hast made us to our God kings and priests.  

The conclusion.  Therefore it followeth, that the propriety of redemption is in the possession of the Church.  

The 12. reason. From the use of the Sacraments.  The 12. argument from the use of the Sacraments. Unto whom nothing is sealed in he use of the Sacraments, unto them the promise of grace in the word belongeth not. For the nature of the promise is all one both in the audible and visible word.  
But in the Sacraments, Baptism and the lords Supper, nothing is sealed to such as be aliens from God's covenant, and unbelievers. Therefore neither doth the promise of grace in the word belong unto them. For the proof of the assumption, let the things be considered, that we have of that matter spoken before in the Confutation.  

The 13. reason  The 13. and last argument. If all men wholly be received into the grace and favour of God by the death and grace of the Saviour, 
Hub. Thes. 157. & 536.  so that no man shall ever perish now after his redemption, unless he despise the grace of God, 
Hub. thes. 157. & 136. Mark this reason against the adversary.  and through unbelief shake off and forsake his redemption: It will follow, that all the children of all Thalmudists, Mahumetists, Turks, Tartarians, and such as feed on men's flesh called Anthropophagis and such like, as long as they want the use of reason, and therefore actual sin, and be not yet subject to the contempt of grace, are in the state of salvation, and dying in that age of what nation soever they be, in the Church or out of it, are eternally saved: which thing is manifestly and anabaptistical dotage of those men (I say) that follow the pavilions of Mennon, 
Mennon. Theod Phil. Hoffman.  and Theodorike Philip up and down the Low Countries, which they have drawn unto them from the sink as it seemeth of Melchior Hoffman. For Theodore Phillippi is of this opinion, and plainly writeth, 
Lib. de baptismo.  Because Christ the Lamb of God hath taken away the sins of the world by his death and blood, that no man can be damned for the sin of Adam: and therefore that the kingdom of heaven belongeth to all children indifferently, & that all are innocents and reputed without sin before God, seeing no sin beside adam's can be imputed unto them: and that the same is satisfied and taken away universally by the death of Christ, so that infants for Adam's transgression cannot be judged or condemned. And the Pelagians also (as Augustine witnesseth) laboured to bring some such thing in, to wit, 
August. lib. 2. de nuptijs & concup. cap. 33.  that little children are innocent, and without all guiltiness, after that Christ had died for them.  
But the Scripture teacheth us to put here a difference between the infants of God's people, 
Infants of the faithful differ from others.  and the infants of ungodly nations, and rejected of God. And the infants truly of God's people, 
Gen. 17. 1. cor. 7. Math. 19  (albeit as the rest by their carnal nativity they be borne under sin and wrath.) have a promise that they belong to the number of God's people, and of the Saints, and so to the inheritance of the kingdom of heaven. More arguments I will not here allege, 
A doubt: when redemption begins in us.  for by those which have been brought, our purpose I trust is more than sufficiently declared. Only one doubt remaineth: If the believers only are to be accounted for the redeemed of Christ, doth therefore their redemption begin, when they begin to believe? Answer. I answer: The redemption of the Church by Christ, may diversly be considered. 
Tit. 1. 1. Tim. 1.  First in respect of God's purpose and predestination, according to which grace is given us in Christ jesus before the world. Secondly in respect of the merit and satisfaction performed of Christ, 
Four ways redemption is to be considered. Comment in Apoc. 1.  when upon the altar of the cross he took away enmities and reconciled the whole Church of jews and Gentiles to God in one body through the cross, as Paul testifieth Ephesians 2. Then surely as Rupertus writeth, he redeemed and washed in his blood from their sins, not only these men that now are believers, or had believed, but also those that should believe in time to come as far forth as he gave them power to be washed. For he washed them not then actually but in power. For they could not in very deed be washed, who were not yet borne, or else as yet had not believed. Thirdly redemption is considered, as far forth as we are made partakers of it by faith, whose force and necessity is so great for reconciliation before and after the work of redemption performed in the flesh of Christ, that as it hindered not the old fathers (which believed) from their deliverance, in that Christ had not as yet suffered: so now it nothing profiteth the unbelievers for their deliverance, that Christ long ago (the just for the unjust) was delivered to death. Lastly redemption is considered as far forth as we enjoy full and perfect redemption for ever, all our enemies being utterly destroyed, and even death itself, which is of the Apostle called the last enemy: of which redemption Christ witnesseth Luke 21.28. and Paul Ro. 8.23. But of this enough.   

THE THIRD RANK OF PROOFS, CONTAINING THE TESTIMOnies of Antiquity.  

CHAP. VIII.  
TO these things hitherto alleged out of the Scripture, (whereunto as to the anchor and prop of our faith we must fly in all things, 
At●●●s. in Synopsi.  that we may be in safety) the testimonies of antiquity seem now needful to be brought in, to this end that the truth may more and more clearly appear by that consent, and the mouths of the adversaries may be stopped, who reasoning and debating I know not what ungodly novelties, endeavour to reprove us, as though we spoke some new thing, 
Tom. 10. de verb. apost. ser. 14.  as Augustine of old complained of his and the Church's adversaries. For a man may see them grow to such craking, if not ignorance, that they boldly complain that our opinion of this controversy was never heard in any time among that people, 
Hub. thes. 18.  where the name of Christ hath been preached: that what they avouch, leaneth upon the consent of all Christianity, forsooth: 
Thes. 19  for that the Catholic and true Church hath always believed, and with one mouth ever confessed, that Christ died for all men, understand effectually, 
Compend. thes. 27.  (whereof the question is between us and our adversaries.) As touching this new opinion, 
Thes. 503. & 1097 & lib. germ. fol. 8.  unheard of before in the ears of Christians, (if it be lawful to believe it) it broke forth about six years a go, namely in a Conference held at Mompelgard, in the year of our Lord 1586.  
O miserable ignorance of antiquity, joined with marvelous licentiousness and malice! and very true is that which is commonly said, Ignorance is rash and bold.  
First, with what face doth he accuse of novelty a doctrine so grounded in the Prophetical and Apostolical Scriptures, that is, in the canon of the truth, that whosoever rusheth against this oak, against this invincible wall, he is broken all to pieces himself. We say nothing but such things which the Prophets and Moses, 
Act. 10.23. & 26.18.  Evangelists and Apostles have testified with one accord, to wit, that every one that believeth in the name of Christ, and not the unbelievers, receiveth remission of sins, and inheritance among them that are sanctified. If this doctrine be slandered of novelty by them, that be themselves the authors and favourers of new opinions, we must bear it with Paul, 
Act. 17.  whose doctrine also we read in the Acts seemed new to the Athenians, that were ignorant of the truth, and drowned in Idolatry. 
The consent of all antiquity on our side.  Further, that the vanity of this fable may more appear, go too indifferent readers, bring hither your eyes and ears, and weigh with me the agreeing consent of antiquity.  

Testimonies:  These be the words of the Church of Smyrna, in the epistle of the martyrdom of Polycarpus their Bishop, 
The church of Smyrna.  which is recited of Eusebius Hist. Eccles. lib. 4. cap. 15. Christ suffered for the salvation of the whole world of them that shall be saved: therefore he must be worshipped and adored as the son of God: but the martyrs must as disciples and followers of the Lord be worthily loved for their inseparable good will toward their king and master, and not be worshipped. To what purpose is it that the world of them that shall be saved, is specially expressed, if as touching effect, Christ suffered alike for all the damned, and those that shall be damned, as for Peter, Paul, and all them that are saved, or shall be saved?  
justine the holy martyr of Christ, of the same time and age with Polycarpus, 
justine martyr.  and in the same heat of persecution crowned with martyrdom by M. Aurel. Antoninus, and Lucius Commodus Ver. Emper. in the book of the truth of Christian religion, saith: Christ is made an oblation for all sinners, that are willing to turn and repent. And in the same book, beyond the midst: Our Christ suffered and was crucified, he lay not under the curse of the law, but showed clearly, that he only would deliver them that would not fall away from his land: that is, all the faithful. And as the blood of the Passeover delivered them that were saved in Egypt so the blood of Christ shall deliver them that believe from death. And in this sense in the same place anon he addeth: that salvation happened to mankind by the blood of Christ, to wit, as far forth as all believers throughout the world are freed from death by him: but not as though all men without difference of faithful and unfaithful were translated from sin to righteousness, from death to life and salvation by him, as our adversaries dream.  
The same man about the end of the same book, denieth that sins are forgiven to impenitent, unclean, foolish and desperate persons, alleging the example of David, whose sin was then forgiven when he repent. Again, in the beginning of the book almost, he witnesseth that such as repent are cleansed through the blood of Christ by faith, who died for the same cause.  
Ireneus saith, The word of God incarnate was hanged on the tree, that he might briefly comprise all things in himself: I, 
Ireneus. lib. 5.  (saith he) when I shall be lifted up from the earth, will draw all things, or all men unto me. This he said signifying what death he should die. Christ in his passion hanging on the cross, alone saveth all men, that do not departed from the land of promise, that is, the faithful continuing in grace to the end. The same writer, lib. 4. cap. 37. saith: We are saved, as Rahab the harlot by the faith of the scarlet sign, (that is, by the passion and blood of Christ through faith.) They that make no account of this sign of scarlet, like Pharisees have no part in the kingdom of heaven. And lib. 2. cap. 39 he saith: Christ came to save all men by himself: all I say, that by him are borne again in God, infants, children, boys, young men and old men.  
Origene upon Leuit. The high Priest and advocate Christ prayeth for them only that be the Lords portion, 
Origene.  who wait for him without, who depart not from the temple, where they give themselves to fasting and prayer.  
Again, Ireneus lib. 4. cap. 24. Christ hath brought liberty to them, that lawfully, readily, and hearty serve him: and brought eternal perdition to such as contemn and rebel against God, cutting them off from life.  
Ambrose de fide ad Gratianum Augustum lib. 4. cap. 1. 
Ambrose.  If thou believest not, Christ came not down for thee, he suffered not for thee. The same man upon 1. Cor. 15. As Adam sinning found death, and all that come of him die: so Christ not sinning, and hereby overcoming death, hath purchased life for all that are of his body. The same restraint he useth upon the saying Rom. 5. that the righteousness of one redoundeth upon all men to the justification of life: The righteousness (saith he) of Christ only justifieth all believers, and by his obedience many, and not all are made righteous. Neither saith he this only, but also he expressly rejecteth the devise of the adversaries of so general a justification, as condemnation is general.  

Hub. thes. 49.  The same writer upon the 8. of Luke saith: Albeit Christ died for all, yet for us specially he suffered, because he suffered for his Church. How specially for the Church and yet for all? but because the fruits of his passion, reconciliation, liberty, adoption, inheritance pertain properly to the Church.  
Hereupon Epist. 20. the same father saith: Christ is good meat for all, faith is good meat, mercy is sweet meat, grace is pleasant meat, the spirit of God is good meat, forgiveness of sins is good meat. But the people of the Church eat these meats.  
And more clearly in 73. Epist. After that the fullness of time came, and Christ is come, we are not now servants but freemen if we believe in Christ. Where faith is, there is liberty. For the servant is under fear, but a freeman is of faith: where liberty is, there is grace, there is the inheritance. But where is no liberty, there is no grace; where no grace, no adoption; where no adoption, there is no succession.  
Also in his first Epistle, when he had said before that Christ came down to be the redeemer of all, to take away the sins of all, and had abased himself to bring liberty to all, and had taken flesh upon him, to purchase by his death resurrection for all, he addeth these words: He that is (saith he) a true freeman, a true Hebrew, is wholly Gods, whatsoever he hath is liberty, he hath nothing of his, that for the love of the world refuseth liberty.  
So elsewhere he teacheth, that 
a Lib. 2. C●p. ●. de Cain & Abel.  redemption belongeth to them that repent, and cleave unto God's commandments: that 
b Apol. David.  remission of sin is through faith: 
c De Sal. ca vit.  and that by the grace of faith washing from offences is obtained: 
d Serm. 15. in 118. Psalm.  that the cross of the Lord is life to believers, and destruction to unbelievers. And in another place: The 
e Serm. 21. ibid.  cross (saith he) is shame to him that is unfaithful: but to the faithful person it is grace, to the faithful it is redemption, to the faithful it is resurrection.  
And all these things he setteth out in another place by a notable similitude of light. 
A similitude of the light.  For Christ is the light of the world, sufficient truly to enlighten and convert all men, yet not actually and in very deed driving away all darkness: but as he saith himself, I am the light of the world, that no man that cometh unto me, may abide in darkness.  
Ambrose his words are these: 
Serm. 19 in 118. Psalm.  Although he that was borne of the Virgin for all both good and bad, have a large power in all and upon all, as he maketh his Sun to rise upon the good and evil: yet he favoureth him that cometh near unto him. For as he that shutteth the windows, excludeth from himself the brightness of the Sun: so he that is turned from the Sun of righteousness, cannot behold the brightness thereof. He walketh in darkness, and in the light of all men he is the cause of blindness to himself. Open therefore thine eyes to see the Sun of righteousness arising unto thee. If a man shut the doors of his house, is the fault in the Sun that it doth not shine into his house?  
Out of Augustine, the chief of the soundest writers, among other testimonies these we have. Tom. 7. 
Augustine.  ad articul. falso impoes. Unto the first article, which was, that Christ suffered not for the redemption of all men, he giveth his judgement of the whole controversy, distinguishing after this sort: As touching the greatness and weight of the price, and as touching the only cause of mankind, the blood of Christ is the redemption of the whole world. But they that pass through this life without the faith of Christ, and without the sacrament of regeneration, are void of redemption. Seeing therefore by reason of the one nature and cause of all men, which the Lord took upon himself in truth, all may be rightly called redeemed: yet seeing all are not plucked out of captivity, the propriety of redemption doubtless is theirs, out of whom the prince of this world is cast, and they be now not the was ●s of the devil, but the members of jesus Christ. Whose death was not so bestowed for mankind, that they who shall not be borne again, should belong to the redemption thereof: but so, that what was done by one example for all, might by one sacrament be celebrated in every one. 
Augustine's simile of the cup.  For the cup of immortality, which was made of our infirmity, and the divine power (meaning Christ's death) hath truly in itself to profit all men: but if it be not drunk, it doth not profit.  
Against Faustus the Manichean, lib. 11. cap. 7. Of those men for whom Christ died and rose again, and who now live not to themselves but to him, that is, the people that be renewed by faith, that he may have in the mean while in hope, what may be accomplished afterward in very deed: none of those men (saith he) he knew any more after the flesh. Here he taketh them that are renewed by faith and shall be saved, to be all one with those for whom Christ died and rose again.  

Lib. 13. cap. 15.  In his book of the Trinity, he denieth that any of them whom Christ redeemed by his bloodshed, be drawn of the devil (as men entangled in the snares of sin) unto the destruction of the second and eternal death: and affirmeth that such die the death of the flesh only, and not of the spirit. And most plainly removeth from redemption such as shall be damned & addeth straightways in express words: that such as were foreknown, predestinate and elected before the foundation of the world, pertain to the grace of Christ, and that Christ died for them.  
The same man upon 21. Psalm, writeth: That Christ suffered for the Church, and that the great Church is the whole world, for which he shed his blood. And by and by confuting the Donatists including the Church within Africa, he saith: What sayest thou to me O Heretic? Is he not the price of all the world? Was only Africa redeemed? Thou dare not say, 
A notable saying of August.  the whole world was redeemed, but it is perished. What invader hath Christ suffered to destroy his goods? Behold Christ died, his blood was shed: behold our redeemer, behold our price. What hath he bought? All the ends of the earth shall be converted to the Lord, and all nations shall worship before him. Behold the Church which I show: behold what Christ hath bought: behold what he hath redeemed: behold for whom he gave his blood.  
So in his Enchiridion to Laurentius chap. 61. he saith, that the Church which is among men, is redeemed from all sin, by the blood of the Mediator, that is without sin: and it is the voice thereof: If God be for us, who is against us? Who also spared not his own son, but gave him for us all. And in the next chapter: The Apostle saith that all things in heaven and earth, are epaired in Christ, for in him are restored the things that be in heaven, when that that was decayed in the angels from thence, was recompensed of men: But things in earth are repaired, when men themselves who are predestinate to eternal life are renewed from the oldness of corruption. The same man chapter 30 witnesseth, that God promised freedom and the kingdom of heaven to a part of mankind, that is, to the elect. Again, in his 13. Book of the Trinity chapter 12. and the rest, when he had said, that by the remission of sins men are plucked away from the devil through the gracious reconciliation of God: straightway he showeth at large, that not all men are set free from the power of the devil, but all the faithful and the predestinate: that all men being carnally borne of Adam, are through him alone held under the power of the devil, yet through Christ alone, none but they all are set free, that be regenerated by spiritual grace. In the same book chapter 18. he saith, 
The Christian kind.  That he that overcame the first Adam, and held mankind captive, was overcome of the second Adam, and lost the Christian kind which was out of Mankind set free from the sin of man through him who had no sin, though he was of our kind. The same in his 53. treatise upon Saint john saith: The devil therefore possessed mankind, and held them guilty of punishment through the hand writing of sins: But by the faith of Christ, which was ratified by his death and resurrection, through his blood, which was shed for the remission of sins, thousands of believers are delivered from the devil, 
An argument.  and are coupled to the body of Christ. In all these places there is this or the like argument.  

What kind of freedom redemption is.  Redemption is a freedom from the power of the devil, and such a freedom, as whereby it cometh to pass, that the devil cannot draw any of these with him to the destruction of eternal death through the snares of sins, whom Christ hath redeemed with his blood.  
But all men have not freedom from the power of the devil.  
Therefore almen are not redeemed: but as freedom so redemption is proper to the believers and predestinate, according to Augustine and the truth of this point.  

The world that is precestinate to life, Christ came to save, but not the world predestinate to damnation.  Hitherto belongeth that which in the forementioned treatise, as also in the 110. and 111. Treatises, the same writer constantly expoundeth the world, that Christ came to save and reconcile to God, of the good, and such as be predestinate to eternal life, being dispersed throughout the whole world: that this world of an enemy is made a friend: but that the world that is predestinate to damnation abideth an enemy: neither of this world must it be understood, that God was in Christ reconciling the world to himself. So in the 48. Treatise upon the saying, ye believe not, for ye are not of my sheep, he saith, This he spoke because he saw them predestinate to eternal destruction, and not prepared by the price of his blood to eternal life. And a little after, he is assured of the number of his sheep, because he knoweth what he gave for them. And elsewhere. Whom God redeemed by the blood of the Mediator, he maketh for ever after good. 
De corrept. & gra. cap. 11.  But these be testimonies enough out of Augustine. For who can rehearse every thing he writeth of this matter?  

Hieromie.  Furthermore the Commentaries upon Mark ascribed to Hieromie, expressly say, that the blood of the new Testament is said to be shed for Many, because it doth not cleanse all: that there is even in the Church some whom no sacrifice cleanseth. As Remigius also (as Thomas citeth him Cate. aurea) upon this very place warneth us to observe, that he saith not for few, or for all, but for Many, my blood shall be shed, because he came not to redeem our nation only, but Many of all Nations.  
Hilarius in Matthew cap. 7. 
Hilary  The salvation of the Gentiles (saith he) is wholly of faith, and in the lords commandments is the life of all men. He saith not the reprobates and unbelievers are as well saved by Christ as any other, as these new sectaries think good to speak.  
Chrysostome homil 39 upon 1. 
Chrisost.  Cor. expounding the words of the Apostle touching the quickening of all men by Christ, denieth that it is to be understood of the righteousness of all men, as though whosoever are made sinners in Adam, are made righteous in Christ: 
Hub. thes. 49. & 53.  which yet our adversaries would have. The same manner homil. 17. upon the Hebrews confirmeth the distinction, that Christ died for all as touching Sufficiency, and not for all as touching Efficiency. His words are these: Why is he said to be offered to take away the sins of Many and not of all because all believe not. He died for all, as much as in him lay, that his death is of that weight, as is the perdition of all, and it is of force enough that no man might perish.  
His arbidger Theophylact useth the same distinction in 2. and 9 add Heb. and upon the saying, john 6. 
Theophylact  the bread which I give, is my flesh: which I will give for the life of the world: where he writeth, albeit all have not received sanctification and a spiritual life: yet Christ may be understood to die for the satisfaction of all, as touching the virtue of his death.  
Of the same opinion is Basil, as Theophylact showeth in 9 ad Heb. for thus he writeth: All of us that believe, 
Basil Exhort. ad baptis.  how many soever we be, are redeemed by the grace of God from sins through his only son: who said, this is my blood, even the blood of the new Testament, which is shed for many for the remission of sins. The exposition is also twice repeated in the next sermon of Baptism: for Many, that is the believers, was the blood of Christ shed. Notwithstanding in respect of the sufficiency of his merit, it is true that elsewhere he saith in Psalm 48. For all men wholly was there one only worthy price found, even the blood of our Lord jesus Christ, which he shed for us al.  

Cyrill.  Cyrill in Io. li. 11. ca 19 reconciling that show of repugnancy that is between the words of Christ, I pray not for the world, and the words of john: He is the propitiation of the whole world, consenteth to our opinion after this sort. Saint john (saith he,) because he was a jew, lest the Lord should seem to be with his father an advocate for the jews only, cessarily hath added that he is the propitiation of the whole world, that is, saith he, for all who are called, and through faith attain to righteousness and sanctification. But the Lord jesus separating his own from such as be none of his, for them saith he, only do I pray, who keep my words and receive my yoke. For whose mediator and high Priest he is, to them only not without cause doth he attribute the benefit of meditation. 
2. Cor. 5.  In the same place he doth allege for that matter the saying of Paul: God was in Christ, reconciling the world to himself, that is, saith he, Christ as the Mediator, receiving all that come to God by faith, and offering himself to the father, reconcileth the world to God.  
But let us return to the Latin writers among whom Prosper of Aquitaine answering the Articles of the French men, 
Prosper. chap. 9  plainly approveth this phrase or manner of speaking: that Christ died only for them that shall be saved: which our adversaries slander as blasphemous and Saracenical. His words are these: Therefore although our Saviour be rightly said to be crucified for the redemption of the whole world, because he truly took man's nature upon him, 
Mark, Augustine before meant this (by the common cause.  and because of the common perdition in the first man: yet he may be said to be crucified for them only, whom his death did profit: for the Evangelist john saith, cap. 11. that jesus should die for the nation, and not only that nation, but also to gather in one the sons of God. The same writer, or whosoever he was that wrote the Book Of the Calling of the Gentiles, denieth that the saying of the Apostle Ephe. 1. 
Lib. 1. cap. 3.  Of the reconciliation of all in Christ, is thus to be understood, as though none ought to be thought to be not reconciled. And a little after he setteth down a rule, which like to the North star in all their controversy is to be regarded, to wit, that in the elect, and foreknown, 
A rule well to be marked.  and in those that be separated from the generality of all men, there is to be considered a certain special universality, and fullness of the people of God, so that out of the whole world the whole world seemeth to be set free, and out of all men, all men may seem to be taken. For most often in the Scriptures, all the earth is named for a part of the earth, the whole world for a part of the world, 
Lib. 2. cap. ●.  and all men for a part of men. Unto which rule afterward he squareth the words of john: He is the propitiation for the sins of the whole world, and he expoundeth them of the fullness of the faithful, and not of the generality of all men, as our adversaries do.  
Furthermore Primasius Comment. ad Heb. 2. upon the saying, he tasted death for all, compriseth the whole matter. His words are, whereas he saith, that Christ, tasted of death for all, 
Primasius.  some Doctors take the sense thus absolutely that it said for all, for whom he tasted, that is for the elect predestinated to eternal life. Behold a restraint unto the universality of the elect. But he goeth on: But some take it so generally, that he is said to die for all, albeit all are not saved. For albeit not all believe, yet he did that which was his part to do. And he allegeth Prospers similitude, which Augustine also useth before Prosper, of the cup of immortality, which finally hath in itself, that it can profit all, although it profiteth none in very deed, but those that drink thereof. So also Christ (saith he) as much as was in him, died for all, although his passion profiteth none, but those only who believe in him.  
Worthy also to be remembered here is that that is set down, lib. 1. cap. vlt. de vocat. gent. The same nature in all men being evil, in all being miserable before reconciliation, is not made righteous in all, and it is discerned in some part thereof from them that perish, by him that came to seek and to save that which was lost.  
Pope Leo Serm. 7. mensis, writeth: 
Pope Lee.  The shedding of the blood of the just for the unjust was so mighty a privilege, so rich a price, that if the whole number of captives should believe in the redeemer, no tyrannous bands could detain them.  
Gregory the great, Hom. 2. in Ezechiel: For the life of the elect, 
Gregory.  the Lord of life gave himself even to death.  

Beda.  Beda upon that in the Gospel, The son of man came to give his life a redemption for many: He saith not for all, but for many: that is, those that will believe. So Origene and Hierome Com. in Matth. expound the same things.  

Bernard.  Moreover, Bernard Serm. 10. of the 9 verse of the Psalm, He that dwelleth, etc. Christ (saith he) according to the time surely died for the ungodly: but according to predestination he died for his brethren and friends. Of this number they that shall be damned are not, to whom it shall be said: I never knew you.  

Rupert. lib. 12. comment in Io.  To these may be added those sayings, which unto the places of Apoc. 1. and 5. we before have produced out of Rupertus Tuitiensis, who lived in Bernard's time: whose saying also this is; Woe to the rejoicing world, when Christ the only begotten son of God prayeth for his, that is, dieth, and offereth himself a sacrifice upon the altar of the cross, because I pray for them whom thou gavest me, and not for the world. By the world are the lovers of the world here meant, so diverse from them, for whom Christ crucified prayeth, as the Egyptians were before God from the children of Israel, who marked their posts with the sacred blood of the Lamb. Woe therefore to such a world, because what Christ the true Lamb of God prayeth for, doth them no good at all, they only escaping by his cross and blood, whom the father gave to the son. These things he.  
Of all which sayings now it is more clear than the light, that the opinion which we maintain, is not new and unheard of: but received in all ages among the people of God, and plentifully proved by the testimonies, judgements and expositions of the best writers. Wherefore let the adversaries learn to deal more modestly, and not straightways condemn as unheard of among the people of God, and Saracenical, what they see disagree perchance from their opinion: or else, if they go on as they have begun, all shall know with what understanding and conscience these kind of disputers too too confident and censorious, are occupied in reading of the fathers.  
I am not ignorant, that sometime it is read in the fathers, that Christ came for the redemption of all: that he descended for all, to forgive all their sins, and to give liberty to all, and such like. Such speeches as these they understand, 
Mark this well.  as we may see by their own interpretations already alleged, not as touching the effect of the Lords incarnation and passion in all men. But first as touching the sufficiency, greatness and dignity of the price and merit of Christ. Secondly, as touching the common cause of mankind. Thirdly, respecting also the efficacy of the merits of Christ, they are wont to use those kind of speeches, as the Scripture useth to do, because of the universality of the faithful, and the fullness of God's people, as we more at large showed in the second book, the 12. chapter. Also because by all men they will have to be usually meant all sorts of men. Hereupon Ambrose Serm. 55. saith: The Lord did hang upon the cross, that he might deliver all kind of men from the shipwreck of the world. And Serm. 53. When he had said that Christ by rising again obtained resurrection for all, by and by he expoundeth himself of all Christians, and such as be the members of Christ. So de fuga seculi cap. 3. Christ (saith he) doth infuse himself into all men by his spirit and the fullness of his Godhead. For we all have received of his fullness, that we might know his most excellent love. Which all? Not all Christians? And elsewhere de his qui initiantur cap. 4. In the pool of jerusalem one was cured every year, now all are healed, or certainly one Christian people alone. Infinite such sayings are in the writings of the fathers, and in the common speech of men.   

CHAP. IX. Testimonies of the Schoolmen, and other new Divines.  
But that we may thoroughly bring to an end the report of our witnesses, let us proceed to the Schoolmen, as they call them, who also have spread abroad the doctrine which in this point they received from their forefathers.  

Pet. Lomb lib. 3 distinct. 18.  Peter Lombard called the Master of Sentences, speaketh of his own & others opinion, that Christ merited for his members redemption from the devil and sin, and the opening of the kingdom of heaven, that his fiery sword being taken away, they may boldly enter thereinto. In the same distinction about the end: He deserved for us by the suffering of death and passion the entrance into Paradise, and redemption from sin and the devil. For he by dying was made the sacrifice of our delivery. But restraining this whole benefit of redemption unto those that be Christ's, a little after he addeth: If Adam's pride was the ruin of all, much more was the humility of Christ, whereby he tasted of death, able to open the gate of the kingdom of heaven for all his own, after he had fulfilled the decree of God. The same man in his next distinction: We are said to be justified by the death of Christ, because we are justified by faith in his death: and as in old time such as looked upon the brazen Serpent lifted up upon the pole, were healed of the bitings of Serpents: so if we look upon him by a true faith, who did hang upon the cross for us, we are loosed from the bands of the devil, that is, from sins. And in other words at large in the same place he teacheth, that deliverance from the devil belongs to them that believe in Christ.  

Innocent 3 lib. 2. de office missae. cap. 41.  Innocentius 3. maketh this distinction● that the blood of Christ was shed for the predestinate only, as touching efficiency, but for all men as touching sufficiency: and he bringeth the words of Leo before by us recited. And there is nothing more common among the Schoolmen than this distinction. Hereupon Thomas in 1. Tim. 2. saith: 
Thomas.  Christ is the propitiation for our sins: for some effectually, but for all sufficiently, because the price of his blood is sufficient to save all, but it hath not effect but in the elect, because of an impediment. And more clearly upon 5. Apoc. he saith: We speak of the Lords passion two manner of ways. Either according to sufficiency, and so his passion redeemed all: for it is sufficient to redeem and save all, although there were more worlds, as Anselme saith, lib. 2. Cur Deus etc. homo. cap. 14. Or according to efficiency, and so not all are redeemed by his passion, because all cleave not to the redeemer, and therefore not all have the efficacy of redemption. The same man saith: 
Idem sum. de veritate materia 26. quaest. 7.  The merit of Christ as touching sufficiency is alike to all, but not as touching efficiency: which happeneth partly through free-will, partly through God's election, by the which the effect of Christ's merits is bestowed upon some of mercy, but it is withdrawn from others by the just judgement of God.  
Against the Gentiles, lib. 4. cap. 55. he allegeth this cause of the foresaid distinction between sufficiency and efficiency. The death of Christ (saith he) is as a certain universal cause of salvation, as the sin of the first man was as it were the universal cause of damnation. But the universal cause must be applied to every one particularly, that he may receive the effect of the universal cause. The effect of the sin of our first parents cometh to every one by our fleshly birth. But the effect of the death of Christ cometh to every one by spiritual regeneration, whereby man is after a sort joined unto Christ, and incorporated unto him. Other testimonies of this author we have before alleged.  
Petrus Galatinus a most learned man, 
Pet. Galatin. de arcam. Cath. verit. lib. 8. cap. 14.  following the same distinction writeth after this sort: Albeit the passion of Christ ought to be sufficient to blot out the sins of all men: yet it will not blot out the sins of all, but theirs only who shall believe in him, and repent. Therefore saith the Prophet; he bore the sins of many.  
Also Stapulensis: 
Stapul. in 5. Ro.  Christ hath truly in himself the redemption of all, sufficient not only for us, but to redeem innumerable worlds beside: but not all are partakers thereof because of their own perverseness: as the light of itself is able to drive away the darkness of all men, albeit not all men's eyes be enlightened.  
Among our Divines Martyr, Caluin, Zanchie, and others, admit and follow the same distinction, as we have largely noted in the 1. book chap. 11. Likewise in the 2. book cha. 12. we have proved I think sufficiently that the most famous and best learned Divines of Helvetia, Zuinglius, Musculus, Bullinger, Gualther, Wolfius, Simlerus, Lavaterus and others, are in very deed of the same opinion that we defend touching the universality of grace.  

Luther. tom. 3. in Isa. 53.  To these also let us adjoin Luther. So great (saith he) is the righteousness of Christ, that it is able to justify infinite worlds: and Christ offereth his righteousness to all men, but all that believe in him do obtain it, according to that, He that believeth and is baptized, shall be saved. Others abide under sin and wrath. And in the same place: Christian righteousness (saith he) is not received, unless Christ be known before. Again, Christian righteousness touching the substance is nothing else, than the knowledge of Christ, that is, faith wherewith Christ is apprehended in the heart, that he hath given himself a ransom for us and for our sins, as Paul saith, 1: Tim. 2. The word surely offereth and preacheth Christ to all, as the sacrifice for our sins: but unless the holy Ghost enlighten the hearts, no man can give assent unto this word. And we assent, when we apprehend the promise, that in Christ is the blessing of Nations, and this is the glory of a Christian to know, that it is his righteousness to believe in Christ. The same man (as we have seen above) expoundeth those sayings far otherwise then our adversaries do, to wit, God will have all men to be saved: I will not the death of a sinner, whereupon being naughtily understood leaneth the opinion of our adversaries: he understandeth them of God will revealed in his word, which he discerneth from that hidden will whereat man must trembl, whereupon alone (he saith) all things do depend, namely who shall receive the word, and who not: who shall be delivered from sin, and who shall be blinded: who shall be damned, and who shallbe justified.  
Neither doth Brentius teach otherwise of the universality of Christian redemption: 
Brentius exp. Catech. Ar●●. de rem. pecc. quaest. quàm laté paceat.  namely that all sins are pardoned all men for Christ's sake, whosoever they be, jews or Gentiles, kings or private men, free men or bond, so that they come to the Church of Christ, and believe in him. For whosoever (saith he) believeth in Christ and is baptised in his name, receiveth remission of sins, and the right into the heavenly inheritance. And by name he often saith, that this benefit is not received but by faith, etc. Briefly, by this man's judgement, forgiveness of sins, receiving into favour, & into the number of the saints, adoption also, & the right of the heavenly inheritance, (in all which points we understand that redemption consisteth, are the proper gifts of the Church of the saints, and of true believers, & stretcheth far & wide as the Church of Christ doth: and they are nevertheless rightly said to belong to all, as far forth as no man of what degree or condition soever, is hindered from them, so that he do believe.  
Whereunto belongeth also that exposition, whereof we before made mention in Matth. 1. To whom is jesus a jesus, that is a Saviour from their sins? the Euanglist saith, he shall save his people. He doth not save strangers, but his own people. They be strangers, as many as believe not in him: and they are his own, as many as acknowledge and embrace him by faith, be they jews or Gentiles etc. Let the disputers of Tubinge if they can, make these things agree with the devise of their brain, that all wholly, whether they come to Christ by faith, or no, are freed from all sin and condemnation, received into grace, justified, 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 save his people from their sins.  
But let them hear another of their friends also openly pronouncing, that Christ died for all men, 
Ilirie. in Io. 12. ver. 52. in ver. 31.  because by him not only the jews, but also the elect of God wheresoever aught to be saved, who from the East and West are gathered to Abraham their father. Again, the merit of Christ, saith he, is found to surmount exceedingly in the judgement of God the sins 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 chief Christ's victory against Satan was referred to the time of his death, because then by the merit of his death, was that treasure of victories obtained, which otherwise is distributed to the believers in all times. And by and by: here is the difference between the power and the act, or the purchase and the application, or the right and the possession. In the Merit, 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 act, only of the believers is he cast out at all times.  
Let that distinction of power and act, or of sufficiency and efficiency be well observed, as this author doth fully explain himself, when upon the words of john 1. Epistle 2. he writeth the chief point of the cause of the adversaries in these words: when he saith, for our sins, he meaneth the believers, whom the passion of Christ doth in very deed profit. In that he addeth, of the whole world, he understandeth it of the power, because the benefits and merit of Christ lie open for all, and all may be saved fully by his satisfaction, (so excellent, sufficient and precious is his merit,) if they vouchsafe to lay hold upon it by faith.  
It would be very long to reckon up every thing: yet it may not be let pass, 
The Synod held at Argertine against 〈◊〉 Hoffman an Anabaptist, and Pelagian Heretic.  that I mean to say now, concerning the Synod held at Argentine. Anno D. 1533. There a disputation being appointed with one Melchior Hoffman an anabaptistical and Palagian deceiver, among other his errors, this also was condemned, that he maintained, that all be elected, and all redeemed by Christ, altogether as Huber will have not only redemption, and the merit of Christ, but also election in him, to be indifferently common to all men after the fall. But contrariwise that Synod out of the word of God pronounced: that God after he had foreknown from everlasting, that mankind by the fall of our first parents, would he subject to eternal death, of mere mercy, before the world was made, chose, foreknew and predestinated unto himself to eternal life some out of mankind, letting pass the rest: & that the death of Christ was for the sins of these men a propitiation. Therefore that neither election, nor redemption of Christ is common to all men, as Hoffman dreamt 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 Christ's glorification, not only the jews, but all other nations must be made partakers thereof, to wit, as many of them as be elected. And in this sense the said Synod doth expound the testimonies of Scripture objected by Hoffman: 
Gen. 12. 1. cor. 15. Io. 12. 1. Tim. 2. 1. Io. 2. Io. 1.  In thy seed all nations shall be blessed: As in Adam all die, so in Christ all are quickened: When I shall be lifted up, I will draw all unto me: God will have all men to be saved, & to come to the knowledge of the truth. Also, jesus Christ is the atonement for the sins of the whole world: The Lamb taking away the sins of the world, and such like. For we must not think, that where these words be, all men, all the world, the whole world, that there straightways all men, no one excepted, must be understood: for such phrases have not every where one and the same signification.  
He that desireth to know these things more thoroughly, let him read Hieronymus Zanchius of godly memory, my reverend teacher, whom for honour and reverence sake which I own him, I name, lib. 3. miscell pag 79. and specially the Acts of the disputation of Hoffman by Martin Bucer, which he published in his own, and his associates name, printed at Argentine by Mathias Appiarius, Anno 1533. And this whole doctrine, which M. Bucer defendeth in disputation against Hoffman, the whole Senate of Argentine approved as sound, and would have it faithfully taught and preached in that city, suffering no man to speak any thing against that doctrine, or to slander it, either openly or in corners, much less to withdraw others from it, as the little book testifieth, which is entitled, Ordinatio & ceremonia pro ministris Ecclesiae Argentinensis etc. A. ij. pag. ij.  
Which things seeing they stand thus, with what forehead, with what shame, dare the adversary openly write, that our opinion of Redemption was never heard of among the people of God, until the time of the Conference at Mompelgard? O whorish audacity of falsely accusing, and witness of extreme ignorance, if not of malice!   

CHAP. X. Wherein the original and predecessors of our adversaries opinion are laid open.  
But truly he that speaketh what he will, shall hear what he would not, as the old proverb is. Seeing therefore hitherto it hath been showed, that the opinion which we maintain, is plentifully taught in the word of God, and hath been received in the Church in all times, and faithfully even unto our days continued, I neither can, nor ought I to overpass and leave out here on the contrary part the discovery of the original of our adversaries opinion. 
The Pelagian heresy is the father of the adversaries doctrine. Tom. 7. apud. August.  I avouch therefore and profess, that it hath not the spirit of God, or the worthy sayings thereof, understood in their natural sense: but the spirit of Pelagian impiety to be the father of the birth and beginning of it. Which thing that I seem not to utter without mine author, Prosper of Aquitane, in his Epistle to Augustine, of the relics of the Pelagian heresy, among other errors of that naughtiness, 
The doctrine of the Pelagians.  concerning grace, free-will and predestination, assigneth this also, namely, that they would affirm, that our Lord Christ died for whole mankind, and that no man at all is excepted from the redemption of his blood, although he should lead his whole life in all impiety, (that is, although he continue in infidelity, & be damned) because the sacrament of God's mercy belongeth to all men, (that is, the promise of grace as now men speak.) Therefore in respect of God, that life eternal is prepared for all: but in respect of free-will, that it is laid hold on by them, that shall willingly and of their own accord believe in God. And he addeth: That they are fallen to the extolling of such grace, because they would avoid to confess, that God according to the purpose and counsel of his own will, in his secret judgement, but in his manifest work maketh one vessel to honour, and another to dishonour: neither would give their assent, that the predestinate number of the elect can neither be increased, nor diminished.  
These things he; evidently surely and in lively colours not so much setting out the relics of Pelagian heresy in that age, as painting Pelagianisme in our adversaries in this our time. 
Hoffman.  Now that wretch Hoffman in the memory of our fathers, (of whom lately I spoke) what was he, but a monster of Pelagian filthy dregs, and of other heresies? And him doth Huber so resemble, in respect of our matter in hand, as one egg is not more like to another. For he avouched that all be elected, all redeemed by Christ, without exception of any one. Both which Huber thes. 1001. pleaseth to set down thus: That all men after Adam's fall were in Christ elected, and received into grace because of the blessed seed, in whom the sins of all men were to be satisfied. And not so only, but also that he may follow him thoroughly, he cometh forth furnished with the same places of Scripture, and testimonies naughtily wrested, as Hoffman did cloak his error withal, as we have before briefly showed.  
Moreover, 
Pacwius.  in this our age one Parcwius manifestly professing Pelagian impiety, not only maintaineth, that Christ is alike as the creator, so the redeemer of all and every one, and that all are borne in the state of salvation and grace, and therefore happy, so that they do not bring unto themselves destruction through unbelief: that election also and grace is general, etc. but also he plainly professeth and boasteth, that the Divines of Wittenberg, the successors of Luther, (but greatly revolting from Luther's doctrine in this point) do consent with him in the substance of the matter. But let them take to themselves all Pacwians, and Hofman's, and Pelagians old and new: we have the Prophets and Apostles of the Lord for our authors, and the one agreeing consent of the best approved writers whosoever in all ages.  
This is (Christian reader) the true, simple and sound, and modest exposition without bitterness and railing, of the doctrine of the redemption of mankind by Christ, who is set forth unto us of the father, to be a propitiator and advocate through faith, for the pardon of our sins in his blood: which the Prophets have so delivered, the Apostles have preached, and the holy men of God have confirmed. Let us therefore hold it also, and abide therein constantly, omitting oppositions of knowledge falsely so called, and strife of words, whereupon ariseth envy, strife, evil speaking, naughty surmisings, wicked practices of men of corrupt minds, and void of truth who count gain to be godliness. And specially seeing without faith it is impossible to please God, let us labour to go to the throne of grace with a true heart and persuasion of faith, that we may obtain mercy and find grace to help in time of need: and also by the light of a true faith in Christ jesus, let us so frame our whole life, always every one of us doing and meditating this, that we may be found acceptable to our common redeemer, (to whose glory we ought wholly to be consecrated) with holiness and righteousness before him all the days of our life. To him be honour, and glory, and blessing, for ever and ever, Amen.     

A BOOK OF GOD'S PREDESTINATION.  

CHAP. I. The preface and division of the doctrine in hand.  
THE disputation of Predestination is of itself weighty and difficult, and by reason of the curiosity and boldness of man's wit, it is beside not a little intricate and very dangerous, while man's reason thrusting itself into the secrets of God's judgements and wisdom, either seeketh into things forbidden, or contemneth and scorneth those things he understandeth not, yea cannot surely perceive: because they be foolishness unto him, and are (as the Apostle saith) spiritually discerned. 
1. Cor. 1.  For who hath known the mind of the Lord, that he might instruct him? But we have the mind of Christ, who being in the bosom of his eternal father, hath graciously revealed unto us in his word, all the counsel of God, as much as concerneth us to know in this point, as in other things to our salvation.  
Therefore following this rule of truth and righteousness, and nothing fearing the ill report of detractors, through the help of God, 
Wisd. 7.16.  in whose hand both we and also our words are, we will consider of Predestination:  
1. What is predestination.  
2. What be the causes of it,  
3. What the effects.  
4. Whether it be unfallible and unchangeable.  
5. Whether and how we may be certain of our predestination to eternal life.  
6. And lastly we will speak somewhat of the use of this doctrine, against those men, who think, that albeit the things were true that we teach, yet they ought not to be disclosed, but buried in silence, as being against edification. And the consideration of all these things, shall be profitable both for other uses, which shall be showed in their places, and also for the greater certainty of those things, that hitherto we have declared concerning the universality of grace and redemption. For the remnants of the Pelagians of old, as also at this day, affirming none at all to be excepted from the redemption of Christ's blood, and in respect of God, maintaining eternal life to be prepared for all, are therefore fallen to the extolling of such grace; because they would avoid to confess, that God according to the purpose and counsel of his own will, in his secret judgement, but manifest work, maketh one vessel to honour, another to dishonour; nor would assent hereto, that the number of them that be predestinate, can neither be increased, nor diminished.   

CHAP. II. What is predestination: where are showed sundry definitions of the name and the thing, and a comparison of certain words used in this matter, and being almost of one and the same signification.  
FIrst of all, the Latin word that signifieth to predestinate, from whence cometh predestination, 
Acts 4.28. Rom. 8.29. Ephe. 5.  the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from hence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to determine, to decree, to ordain a thing before a man do it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a term and end, and beside, the manner and rule, and as it were, the prescript whereby actions are moderated in order: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is taken of the Grecians for to ordain and destinate. So destinare with the Latins signifieth to design, decree, appoint, as in Caesar: the things being not done, which he had destinated (that is decreed) to do. And Cicero in his Offices of Damon and Pythias Pythagoreans: when Dionysius had destinated to one of them the day of his death, and he that was appointed to die, had required etc. And lib. 1. de divinat. he saith: The Gods are beneficial to mankind, and know what things are ordained and appointed by them, that is, destinated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Bude witnesseth, page 710. But because the things that God hath appointed and designed with himself, 
Acts 15.  he hath appointed and ordained from everlasting, (for all his works are known unto him from eternity) that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it is spoken of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifieth nothing else then to appoint from before the foundations of the world, or before the world. As also the Apostle expressly saith, 1. Cor. 2. We speak that hidden wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which God hath from eternity decreed, or destinated to reveal to our glory.  
Therefore if the Grammatical signification of the word be considered, 
The 1. signification and use of the word predestination.  this word predestination may be extended generally to all things, that are, and are done in the world, and it hath this definition, to be the eternal decree of God, touching the government of all things, which we use to call the divine providence. For nothing cometh to pass rashly or by chance, but all things fall out by the fatherly counsel and will of God: so that not so much as a little sparrow surely can light on the ground without him. 
Mat. 10.  Hereupon saith Daniel, he doth according to his own will in the host of heaven, 
Dan. 4.  and in the inhabitants of the earth, neither is there any man that may say unto him, what dost thou? And Wisdom saith, 
Wisd. 12.  There is no other God beside thee, who takest care of all things, and seeing thou art just, thou dost justly govern all things. And out of all doubt, seeing all things are ruled after the will of God, he doth all things according to the eternal purpose of his will. For whatsoever he willeth, he willeth from everlasting.  
So of predestination most generally writeth Damascene, and Anselme also. 
Dan lib. 2. Orthodox ●. fi●. cap. 30. Ansel. lib. de conc. praesci. & praedest.  The author also of the little work concerning God's predestination in Augustine pag. 1296. following the same generality of the word, feareth not to say, that God hath predestinated, that the heaven should turn round about, but the earth should in stead of the centre be unmovable, while the heaven runneth round about it: and that the Sun and Moon should rule the day and night, and that the night and day should succeed each the other in certain times. The like is the saying of Ambrose, that the day of judgement shall be in a time predestinated. Among the late writers Philip Melanchthon spoke after the same manner of predestination in the former places: Lastly (saith he) the divine predestination taketh away liberty from man: for all things come to pass according to God's predestination, both external works and also internal thoughts, in all creatures. There is one place only in the holy Scriptures Act. 4. which seemeth may be after a sort applied to that signification: Herod and Pontius Pilate with the Gentiles and people of Israel, assembled together against thy holy child jesus, to do whatsoever thy hand and thy counsel hath 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  predestinated to be done. Wherefore omitting also this most general signification, writers commonly more strictly do speak and judge of predestination.  

The 2. sigfication.  Secondly therefore predestination is wont to be considered of some men, as far forth as in general it respecteth reasonable creatures, that are to be saved or damned, to wit, Angels and men. For it is manifest that some Angels be elect, some reprobates. 1. Tim. 5.21. and Matth. 25.41. where eternal fire is said to be prepared for the devil and his angels, to wit, reprobate spirits, even from the foundations of the world, as is expressly spoken in the same place of the kingdom prepared for the elect. And predestination after this sort is nothing else, than the foreordaining of a reasonable creature, either to salvation or to destruction eternal. To be predestinated, 
Thom. Aqui.  writeth Thomas part. 1. quaest. 23. art. 1. as well agreeth to angels as to men, albeit they were never miserable. For it is not material in respect of predestination, whether one be predestinated unto eternal life from the state of misery or no: as it mattereth not in respect of making one white, whether he that is whited, were black pale, or red.  
Thirdly, in speaking of the predestination of men only, 
The 3. signification and the use of the word.  there hath been also a double use of that word. For one while the word predestination, is applied unto both, elect and reprobates, and as well these as the other are called predestinate: but these, that they may be vessels of wrath prepared for destruction: the other, that they may be vessels of mercy prepared by God to glory.  
So Augustine manifestly useth the word predestination, 
August. Enchir ad Laur. cap. 100  when he saith, That God as highly good, doth well use even the wicked to their damnation, whom he hath justly predestinated to punishment: and to their salvation, whom mercifully he hath predestinated to grace. The same man, tract. 110. in joh. There is a world of those that shall be damned, whereof it is written; Lest we should be condemned with the world. For this world Christ prayeth not: for he is not ignorant, whether it is predestinated, to wit, to suffer eternal torments with the devil, as the same man writeth elsewhere.  
But especially Fulgentius to Monimus lib. 1. 
Aug. de Civit. dei. lib. 15. cap. 3  at large entreateth of a double predestination, one of the good to glory, the other of the wicked to pain. 
Fulgent.  Whereupon in the beginning of the second book, he thus defineth predestination: God's predestination (saith he) is nothing else, than the preparation of his works, which in his eternal disposition, he foreknew to do either in mercy or in justice: that is, predestination is the eternal decree of God whereby he hath purposed to save some out of mankind of mere grace through Christ, and to reject others from the same grace in his righteous judgement, and for their sins to damn them for ever. Thus predestination shall comprehend both election and reprobation.  
But sometime the name of predestination is used for election only, whereunto on the contrary, 
The 4. signifition and use of the word.  reprobation is opposed. And thus the Scripture every where almost speaketh of predestination. Whom he foreknew, saith the Apostle, Ro. 8. the same he predestinated: whom he predestinated, them he called: and whom he hath called, them he hath justified: whom he hath justified, them hath he glorified. And he addeth, Who shall lay any crime to the charge of Gods elect? Where he expressly nameth them elect, whom he had called predestinate. The same Apostle Ephes. 1. He hath chosen us in him, before the foundations of the world were laid, and hath predestinated us, that he might adopt us to be his sons by Christ jesus in himself.  

De predest. Sanct. cap. 10.  Augustine also for the most part speaketh of predestination in this sense, taking it for the eternal & free election of God, which sometime for difference sake he calleth predestination which is in good, and the predestination of Saints. But most often and every where almost, when he speaketh of election and the elect, he mentioneth simply the predestinate and predestination. And in the school Divines also, (albeit under the same name of predestination, they entreat both of election of the saved, and also of the reprobation of the damned) yet scarce may a man find the words, predestination, and predestinate otherwise used than for election and the elect. And taking the word after this manner (which is most usual, as I have said) we will with Augustine define predestination to be a preparation of grace. 
De predest. Sanct. cap. 10. Predestination of the Saints what it is.  For, this (saith he) is the only difference between grace and predestination, that predestination is the preparation of grace: but grace is now the gift itself. Wherefore also de fide ad Pet. Diacon. cap. 35. he defineth predestination to be the preparation of a free gift. And by grace he understandeth as well future glory, as all the benefits of God in this present life, whereby as by means, the predestinate or elect are directed and lead unto that end. Hereupon cap. 14. de bono persever. he thus defineth it: Predestination of the Saints is nothing else, than the prescience, and preparation of God's benefits, whereby as many as are delivered, are most certainly delivered, the rest being left in the mass of perdition by the just judgement of God. To the same end is it, that elsewhere he interpreteth predestination to be a purpose of showing mercy: according to the saying, I will have mercy, on whom I will have mercy: and I will have compassion, 
E●xod 3● Rom. 9  on whom I will have compassion.  
Moreover, this predestination of the Saints, is in the Scriptures of God for the most part called Election. 
Election diversly taken in Scripture,  Many are called, but few are elect, saith the Lord, Matth. 20. And Paul, Ephe. 1. testifieth of the election of the faithful in Christ before the foundations of the world were laid. Yet we must not be ignorant, that there be divers elections of God, whereof the sacred Scriptures make mention. For some are for the execution of some certain office, Civil or Ecclesiastical: namely, the office of a King, Priest, Prophet, or Apostle. So Aaron was approved to be the elect priest of God by the miracle of the rod that budded. 
Num. 17.5. Deut. 21.5.  So his posterity who had the Priesthood in Israel, are called the elect of the Lord. Likewise Saul in respect of the kingdom is called the elect of the Lord. Besides, 
1. Sam. 10, 24, 2. Sam. 21.6. 1. Sam. 16.  of the sons of Isai none but David was elect of the Lord to the kingdom. We read also in the Gospel, that it was said of the Apostles: 
Io. 6.  Have not I chosen you twelve, and one of you is a devil? Whereof also see Luk. 6.13. Act. 1.2.  
Further, God's election is taken for election to salvation, and that two manner of ways, either that which was from everlasting, or else that which is made in time, which floweth from the former, lying hid in the mind of God, and is the effect and execution thereof, to wit, when a man is now actually chosen out of the world and engrafted into Christ, and regenerated to eternal life. Of such Christ speaketh, joh. 15. Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 
De praedest. sanct. cap. 17▪  Of this double election thus saith Augustine: We are elected before the creation of the world by predestination, wherein God foreknew his future works: but we are elected out of the world by vocation, whereby God fulfilleth that that he hath predestinated.  
There is beside, this use also of the word, that they are called Elect in general, whosoever by outward calling belong to the people of God. So Deut. 4. vers. 37. and 7. vers. 6. and 14. vers. 2. all Israel is said to have been chosen of the Lord, namely to be a holy people, and peculiar to the Lord their God, out of all people in the whole world. As also in Peter they are called elect, whosoever are called to the body of the Church, and are counted faithful. And 1. Cor. 1. saith the Apostle Paul: Ye see your calling brethren, that not many wise men after the flesh, not many mighty, not many noble are called but God hath chosen the foolish and base things in the world. Where we see, that they that be called to the society of the Church, and the chosen or elect are taken for one and the same. For as Augustine, de correp. & great. cap. 7. & 9 saith: Who will deny them to be elect, that believe and are baptised? They are plainly called elect, but of them that know not what they shall be, and not of God, who knoweth them. For there be sons of God, who are not yet such to us, and are already to God: and again, there be some, that are called of us the sons of God, for some temporal grace received, and yet are not to God such, of whom john speaketh: they went out from us, but they were not of us. For if they had been of us, verily they had continued with us. The same thing Ambrose also confirmeth upon the 8. chapter to the Romans, and the Apostle himself, while in the 11. chapter of that epistle, he maketh difference between the people of God so in general called, in respect of vocation, and profession: and between the remnant in the common assembly, and as it were body of that people, which remnant is saved according to the election of grace, and the rest do perish.  
And of that election of such as shall be saved, and have been predestinate unto eternal life from all eternity, do we now entreat. And it is in very deed all one with the predestination of Saints, as I have said, but that in some respect it differeth. 
How predestination and election differ.  For Predestination noteth an eternal & firm purpose in God, of bestowing grace & glory upon whom he will: but Election addeth something, namely, as far forth as he willeth eternal life to some before others, seeing he reprobateth some, 
Thom. 1. quest. 23. art. 4.  as Thomas very well, and after him other school men have observed. It is also called Love, according to that Romans 9 jacob I have loved, but Esau have I hated. God surely loveth all men. For he loveth all things that be, 
Election is called love.  and abhorreth nothing that he hath made, and hath mercy upon all, and spareth all, as it is in the 11. of Wisdom. 
Degrees of love.  But there be degrees of love. For he loveth some, as his creatures, others, as members of his son, as Augustine at large showeth. Tra. 110. in joh. And very fitly Thomas in the foresaid place, Art. 3. God loveth all men yea all creatures, as far forth as he willeth any good to all. Yet he willeth not every good thing to all. 
How he is 〈◊〉 to have.  Therefore in as much as to some men he willeth not this good thing, which is eternal life, he is said to hate and reprobate them. 
How Gods election and love di●●●er.  And Art 4. he assigneth a difference between the election, & the love of God, which differ only in reason, and in God are really one and the same. The predestination of some to eternal salvation, (saith he) presupposeth, that God willeth their salvation, and thereunto appertaineth election and love: Love truly in respect that he willeth unto them this benefit of eternal salvation. For to love is to will some good to one. But election in respect that be willeth this good to same above others, seeing he reprobateth some. These things saith he, in that place and repeateth the same distinction upon the 9 to the Rom. upon the saying, jacob have I loved. Therefore if he would save all, it should be called Purpose, and Predestination and Love, but not Election.  
But this also we must mark with Augustine, 
De bono per. s●uer. cap. 18.  that election or predestination which is in good, is sometime signified also by the name of prescience, or foreknowledge, as saith the Apostle. Rom 8. Whom he foreknew, 
Prescience.  the same he hath predestinated, that they should be made conformable to the image of his son, and chap. 11. God hath not cast away his people whom he foreknew, that is, whom he predestinated, which thing the circumstance of the text showeth: for he speaketh of the remnants of the jews, which were saved according to the election of grace, the rest perishing. Of whom also in the same place he addeth, that Israel obtained not the thing he sought for, but the elect have obtained it, and the rest were hardened. After the same sort, the old fathers also seem to have taken prescience for predestination, as Augustine there witnesseth. Whereof he bringeth this reason, because this word may both be more easily understood, and also it is not repugnant, yea it is consonant unto the truth, that is taught of the predestination of grace. Yet as much as concerneth the propriety of these words, to foreknow, is more general than to predestinate: 
How foreknowledge and predestination differ.  for predestination cannot be without foreknowledge: but foreknowledge may be without predestination; for by predestination God foreknew the things that he would do: but he may foreknow the things that he doth not, as all sins whatsoever. For albeit there be some things, that are so sins, as that they be also punishments of sins, whereupon it is said: he gave them up into a reprobate sense, 
Rom. 1.28.  to do those things that are not convenient: yet there it is not sin in God, but his judgement, as Augustine largely teacheth these things in his book of the predestination of Saints, the tenth chapter. Origene, (expounding that saying of Paul, whom he foreknew, them he also predestinated to be made conformable to the image of his son, saith not amiss, that prescience cannot be taken for naked and simple knowledge, seeing God comprehendeth the ungodly also in his prescience, whom yet he doth not predestinate to be made conformable to the image of his son. He saith therefore, that that knowledge signifieth affection and love, wherewith God embraceth some, 
2. Tim. 2.  as Paul saith to Timothy, The Lord knoweth who be his.  

Foreknown.  And whereas in school divinity by the foreknown, the reprobates commonly are meant, it is an abuse of the word against the use of the Scriptures, which is wont to call the elect, (as it hath been said) predestinate and foreknown, and not reprobates, that are near the curse, like the ground that bringeth forth thorns and thistles.  

Reprobation.  And reprobation, as the schoolmen define it, is the foreknowledge of the iniquity of some, and the preparation of their damnation: 
Lib. 1. dist. 4.  that is, reprobation is an eternal will in God, in his just judgement not to have mercy upon some of mankind, after that with others they should fall into sin and damnation, but to reject them from the communion of salvation in Christ, and to cast them into the punishments that are due for sin.  
That this definition may be more easily understood, 
Aug. all Simplice. lib. 1. ●. 2. De con●e●● & gr. ca 7. ●pist. item 105. Con●●d as epist. Pelag. lib 2 cap. 7. & passim alibi.  we must consider, that all of us are wrapped in one and the same mass of damnation and offence, and all belong to one mixture of sinners and ungodly, if the grace of God be set a side. From that mass of perdition, whom God separateth by his grace and predestination, they be elect, and such as shall be saved according to the purpose of God. But whom he leaveth by his just judgement in that damnable mass, they be they whom we call reprobates and to be damned. And unto the damned is rendered their deserved punishment; but upon such as are set at liberty, is bestowed an undeserved grace, that neither these should complain that they are unworthy, nor these should boast themselves to be worthy: but that he that is set free should learn of him that is not freed, that he should also be punished, but that grace hath relieved him.   

CHAP. III. A confirmation of the former things, to wit, that some are elected, some reprobated of God from everlasting, against the error of certain men that say, that all men are elected in Christ.  
IT cannot be denied, 
The 1. argument.  that God doth all things with a determined and certain counsel, and that from everlasting: because there is nothing temporal in God: otherwise he should be mutable, as the author of the calling of the Gentiles, lib. 2. cap 10. hath truly written. In God there is no accident, motion, or new will, or temporal counsel: neither is his mind altered with the inequality of mutable things, but he comprehendeth all times and temporal things together, with an everlasting and steadfast regard. Therefore because God, and that willingly, saveth some men, and damneth others, (for nothing can be done if he be simply unwilling, and against it) we must of necessity confess, that both are done according to God's eternal purpose. And this is nothing else, than that God hath chosen some, and rejected others from everlasting.  

The 2. argument.  Augustine's argument drawn from grace to predestination, is not unlike:  
To whom God giveth his gifts freely, I mean, faith, good works, perseverance in faith and love, and such like, he foreknew also that he would give them freely, and in his foreknowledge he hath disposed them from all eternity.  
But those gifts freely given, are bestowed by him upon some, and are not bestowed upon others.  
Therefore he foreknew from eternity, and in his prescience disposed also to bestow them upon some, and not to bestow them upon others. And this is the very point that we defend: namely, that God hath predestinated some unto grace before others. 
De bono persever. cap. 19  These be Augustine's words: They (saith he) that so know, that God giveth faith, confession, obedience, perseverance, 
Cap. 17.  etc. that they are not ignorant, that he foreknew, that he would give, and could not be ignorant to whom he would give, doubtless they know predestination: for to dispose his future works in his foreknowledge, which cannot be deceived and changed, is no other thing at all but predestination. And anon, speaking of the grace of faith and perseverance unto the end, against certain Semipelagians of those times, saith: Do they say, that happily neither those things are predestinated? Therefore they are not given of God, or else he knew not that he would give them. But if they be given, and he foreknew, that he would give them, doubtless he did predestinate them. In the same place, chap. 2. The Church prayeth, that the unbelievers may believe, and believing may persever. God then converteth to faith, and he giveth perseverance unto the end. This God foreknew should come to pass. This is the predestination of Saints, whom he elected in Christ, before the creation of the world, that they should be holy and without spot, etc.  

The 3. argument.  Thirdly, there is a strong argument from the word Election; either that there is no election, or else, if there be any election to eternal life, it belongeth to some only, and not to all. For if eternal life were prepared, or destinated for all, in respect of God, it should surely be termed his purpose, predestination and love, but not election, according to the difference of these words before set down.  
Furthermore consider I pray thee, christian reader, 
The 4. argument. Thes. 1127.  to what end the contrary opinion tendeth. Huber saith, that all are elected, and alike beloved of the father in Christ, and appointed to eternal life. Yet seeing it is certain, that not all are saved, 
Thes. 735.  he annexeth another special election to this general, which is special, not in respect of God, (as though he took peculiar counsel for some men) but in respect of men themselves, who should apply universal grace to themselves, 
Thes. 7●6.  for that God did elect with the condition of faith, that they that believe in Christ, should be saved, and such as believed not, should be damned. 
Mark here to what end this opinion tendeth.  What other thing must we hence collect, than that God determined nothing at all with himself, to give faith to some, and not to give it to others, neither that he giveth it to some peculiarly: but that he hath left it in men's power to believe the Gospel or not to believe? For if he give faith to some, surely he took peculiar counsel concerning them, and let the rest pass. But if he give not faith peculiarly to some, the grace of God whereby we are saved, is overthrown, and let the Pelagians carry away the victory. Further, they that imagine so of election, as hath been said, (confessing in word, God's election) do in very deed, take away all election: for if it were so, God should not choose us, but we him, by receiving his offered grace, and we should be as it were the potters and formers of God's election. Also, we should be so elected, because we believe, 
Mark this well. Epist. 105. Testimonies of the new Testament proving election and reprobation.  whereas on the contrary, we are elected that we might believe. For election surely doth not find, but make men faithful, as Augustine testifieth.  
But lest we should seem to lean only upon reasons, we have many, and those very notable testimonies in the sacred Scriptures, to prove both the election and reprobation of some men: as God from everlasting would either have mercy, or not have mercy upon them. Christ, Matthew. 11. I thank thee O father, that thou hast hid these things from the wise and prudent, and hast revealed them to babes: Even so father, because it so pleased thee, Matth. 13. To you it is given to know the mysteries of the kingdom of heaven: but to them it is not given: but the prophesy of Esay is fulfilled in them: ye shall hear with your ears, and not understand, and in seeing ye shall see, and not perceive, Matth. 20. To sit on my right hand, and on my left, shall be given to them, for whom it is prepared of my father. And chap. 22. Many are called, but few are chosen. Therefore all are not elect, to whom the Gospel is preached: much less, to whom it is not preached, of whom there is at this day an infinite number, 
Acts 14.  and hath been, especially in old time, When all the Gentiles were suffered to walk in their own ways. Matth. 24. Except those days should be shortened, all flesh should perish, but for the elect sake they shall be shortered. In the same place: False Christ's, and false prophets shall rise, and shall do signs and miracles, so that they should deceive, if it were possible, even the elect. If all men therefore were elected, no man could be seduced or perish, against which thing in the same place it is said, of two in the field, that the one should be received, the other forsaken, Matth. 25. The son of man shall place his sheep on his right hand, but the goats on the left, and shall say to them on the right hand: Come ye blessed of my father, possess the kingdom prepared for you, before the foundations of the world were laid: But to them that shall be on the left hand, he shall say: Depart ye cursed into the fire, that is prepared for the devil and his angels: john 10. The Lord said unto the jews, continuing in their obstinacy: Ye believe not, for ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, neither shall they perish for ever, and no man shall take them out of my hand, john 17. The Lord separating his own from such 〈◊〉 be not his, saith: I pray not for the world, O father, but for them whom thou hast given me: and these he saith are lou●d of his father, and that he doth manifest his name unto them, and that they are sanctified and kept unto eternal life. None of which things belongeth to that world for which he doth not pray. Therefore there is a plain difference set down between the elect and reprobates. Hereupon Augustine, tract. 107. He would have the world, for which he prayeth not, to be taken for them, that be not in that ●●●●e of grace, that they may he chosen out of the world▪ But he prayeth for them whom his father gave him. For hereby, in that his father gave them unto him, it came to pass, that they pertained not to that world: for which he prayeth not, to wit the world of such as shall be damned, as the same man testifieth, tract. 110. For which (he saith) he prayeth not, because he is not ignorant, whereunto it is predestinate. In the same 17. chapter of john, judas is said to perish, as the son of perdition; the rest continued with Christ in his temptations, and perished not, as being elect, and given him of the father, that he might give them eternal life. 
In what sense judas is said ●o b● given Christ of his father.  And whereas judas also is reckoned among them, whom the father had given to the son: either it is spoken according to the opinion of men, as some think: or else it is to be taken, in respect only of the Apostleship, as Augustine expoundeth it, Tract. 106. Further, whereas Luke writeth, Acts 13. That as many as were ordained to eternal life, believed: he leaveth no place for doubting, but some men are, others are not foreordained or predestinated unto life.  
But what doth Paul, a chosen instrument, 
Paul's epistle.  that was wrapped up into paradise, and heard words that could not be uttered? How often doth he inculcate the truth of predestination? Rom. 8. he saith: whom he foreknew, them he also predestinated to be made like to the image of his son. And whom he predestinated them he also called, and whom he called, them he justified, and whom he justified, them he also glorified. Further what contain the 9, 10, 11. chapters following, but a most clear exposition of this present doctrine of the election of some, and the reprobation of others, according to the eternal purpose of God? That we may take a few things only out of the Apostles disputation, chapter 9 concerning the twins, jacob and Esay, conceived both at one time, he saith, while the children were yet unborn, when they had done neither good nor evil, that the purpose of God might stand, which is according to his election not of works, but of the caller, it was said to Rebecca: the elder shall serve the younger. And he citeth the place of Malachi: jacob have I loved, Esay have I hated. And by and by, alleging a testimony, and the example of Pharaoh out of Moses, he concludeth in these words: Therefore, he hath mercy on whom he will, and whom he will he hardeneth. Again, Hath not the potter power over the cla●e, to make of the same lump one vessel to honour, another to dishonour? And strait way addeth, concerning vessels of wrath prepared unto destruction, and concerning vessels ●f mercy, which he saith are prepared of God unto glory. In the 11 chapter he testifieth that God hath always in the multitude of them that perish, some remnants of such as shall be saved according to election of grace: of whom also he saith: The elect have obtained, the rest were hardened, as it is written: God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear.  
Notable also is the place, Eph. 1. Blessed be God, who hath blessed us with every spiritual blessing in heaven, in Christ jesus: as he elected us in him, before the foundations of the world were laid, that we should be holy, & blameless before him thorough love: predestinating us to be his adopted sons through Christ jesus in himself, according to the good pleasure of his will to the praise of his glorious grace, etc. To the Philippians. 2. It is God that worketh in us to will and to perform according to his good pleasure, his verily, and not thine, as we saw even now in the words to the Ephes. In the latter to the Thess. 2. To them that perish, and are punished with the efficacy of deceit, that they might believe lies, the Apostle opposeth the beloved and elect of God, who of his grace (for which he giveth there thanks to God) are called by the Gospel, to obtain the glory of our Lord jesus Christ. Of this same vocation and election he speaketh 2. to Tim. 1. God hath called us with a holy calling, not for our works, but of his purpose and grace, which was given us in Christ jesus before all worlds: and is made manifest now through the appearing of jesus Christ. And chap. 2. of the same epistle he saith: The foundation of God is sure, having this seal: The Lord knoweth who are his. But in a great house, there are not only vessels of gold, and silver, 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 have it in high estimation. The reprobates and such as perish are expressed in many words, against whom the elect are opposed, whose names are written in the book of life before the creation of the world, and whom God's mercy doth so defend, that they cannot be seduced, at the least, finally. Jude also in his epistle testifieth, that seducers were of old ordained or forewritten to this condemnation: which the Gloss and Aquinas (lest any man should blame our men to be the makers of such Glosses) do expound, that they were from everlasting in the fore knowledge of God foreseen for this judgement of present reprobation, that they should wax vile themselves, and cast others into uncleaneness.  
In the books of the old Testament we read the same doctrine to be taught, for the Lord saith to Moses, 
Testimonies of the old Testament.  Exod. 33. I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. And of Pharaoh the Scripture saith, Exod. 9 for this cause have I raised thee up, to show in thee my power, and that my name might be declared in all the earth. Other such testimonies are mentioned in the disputation of Paul's epistle to the Romans. Whereunto add that which is Proverbs 16. God made all things for his own sake, even the ungodly against the evil day. And 1. Sam. 2. it is said of Elies' sons, that they would not hear the voice of their father, because the Lord would slay them. Again, 2. Chron. 25 vers. 16. the prophet saith to king Amasia: I know that God hath purposed to destroy thee, because thou hast not obeyed my word.  
By these and the like sentences of the sacred scriptures all men perceive, that love the truth more than contention, that election comprehendeth not whole mankind, but that some among them are elected to salvation, others are rejected from the same according to the eternal counsel and good pleasure of God. The same men also understand, 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 manner of obtaining salvation through Christ: and reprobation were no other thing, than his decree of the damning of unbeelevers, and such as abide without Christ. There is no doubt, but God hath so decreed and keepeth these things: but the proofs and testimonies alleged do further strongly prove, that God hath also decreed, to whom he will give, or not give faith, whereby we are engrafted into Christ for salvation, in him and through him.   

CHAP. FOUR A confutation of certain objections.  
But what say the adversaries to these things? God, say they, would have all men to be saved, 
1. Tim. 2. 〈◊〉 objection.  and to come to the knowledge of the truth. Therefore on Gods part eternal life is prepared for all men, neither doth any perish, because God will not bestow any grace upon him, but because he hath refused grace received. In this opinion were those remnants of Pelagians in Prosper, of whom he writeth in his epistle to Augustine.  
Answer. I answer, the Apostle saith not, that he would save all, but he willeth all to be saved, namely, by inviting all men to salvation, 
How God would have all men to be saved.  and the knowledge of the truth: and also by approving of the conversion of all. But he will not effectually work in all and every one, that they may believe and be saved. For if he willed this, his will should be altogether fulfilled, and no man should be damned. But now he hath mercy on whom he will, and whom he will, he hardeneth, and in his counsel hath appointed whom and what manner of men he will have to be partakers of mercy preached and offered unto them, as in these very 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: jerusalem how often would I gather, 
Enchir. a●●dur. cap. 103.  etc. expoundeth after the same manner. Augustine also teacheth that the saying of the Apostle is rightly so to be understood: he willeth that all men be saved, that is, all kind of men, howsoever differing, kings, princes, rich, poor, base, etc. 
Cap. 117.  The same man elsewhere expoundeth; he willeth all men to be saved, that all the predestinate be meant, because all kind of men be in them. But of this place we have more largely dealt above in the second book and third chapter.  
Objection. A place not unlike to this there is, 2. Pet. 3. The Lord is not slack of his promises, as some count slackness: but he is patiented toward us, not willing that any should perish, but that all should come to repentance. If he willeth none to perish, it is false, that in his eternal counsel he hath decreed, and therefore willeth, that some, yea very many should perish. Again, if he willeth all to repent, it shall be false that God will not, that all by repentance should be brought to Christ, and live.  
In these Huber wonderfully delighteth himself, 
Hub. thes. 94. & sequent.  but all in vain, so long as that of the Psalmist standeth, Our God is in heaven, he doth whatsoever he will: and that of the Apostle, on whom he will he hath mercy, and whom he will he hardeneth.  
But lest we should seem to set one Scripture against an other, to reconcile them we must know, 
The meaning of Peter's words  that the saying of Peter is not without cause expounded by learned men of the universality of the elect, not only because the like restraint is very often in the like phrases of the sacred Scriptures, but also because the matter itself 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 believe (saith Ambrose) that are predestinate unto eternal life, the resurrection shall come. Which thing how truly it is spoken, the answer testifieth in the Apocalyps, chap. 6. vers. 11. Yet if we stand in the generality of all men, the sense will be that, 
Thom. Com. in hunc locum, & aed Rom. 2.  which Thomas and others do assign, that he willeth not that any should perish by his signified will, (as they speak) as far forth as he inviteth all men to repentance by precepts, threatenings, rewards, and also by his patience and long sufferance, as it is written: Dost thou despise the riches of his mercy and long sufferance? Dost thou not know, that the bountifulness of God draweth thee to repentance? But this is the question, whether faith and repentance be not the gifts of God, which he giveth to some, and not to others, and that according to the unsearchable counsel of his own will? This certainly is more clear, 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 inviteth all to repentance: but he effecteth it not in all, neither doth he will it surely because he hath mercy 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 salvation he cometh to all: but he willeth it in his unsearchable will. And at large there showeth the difference between the secret and published will of God: not that properly there is a diverse will in God, but the speech of his will is diverse, because this name is diversly taken. The published or revealed will of God is, whatsoever from the beginning of the world, either by God himself immediately, 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 event of things: that is, whom, and what men endued with faith by special grace, he will have to be partakers of mercy when it is preached and offered.  

Brentius.  Brentius also followed this same distinction in 1. Sam. 2. discussing the place of the sons of Eli: and expli. Catechis. upon the petition, Thy will be done.  
This let the indifferent reader observe against the outcries of some, who, though they would be heard as the right issue of Luther and Brentius, yet by cavils and sophistications they labour to make odious this distinction received, 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 will that all men be saved: and, that he is patiented toward us, being unwilling 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 wouldst not? 
Esay 46.10. Psalm. 115.3. Rom 9.18, 19  So we have heard and read in the divine Scriptures: My counsel shall stand, saith the Lord, and I will fulfil my will. Whatsoever the Lord would, that he did. He hath mercy 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 contrariety, unless a distinction be used, according to which, 
Mark this distinction.  we may understand that something is done against the will of God, that is, against his commandment and prohibition, which yet is not done beside, and contrary to that will, which is he himself. For great are the works 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 himself would he suffer evil to be done, unless being almighty he were able out of evil 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 revealed will, as the Schoolmen call them. If any think good, let him also peruse Chrysostome, Hom. 18. ad Heb.  
Secondly it is objected, 
The 2. Objection.  that the promise of grace is universal, and therefore that none is rejected from grace, or reprobated in respect of God.  
Answer. I answer, 
The first way how the promises of grace be universal.  the promise of grace is universal in respect of the believers, as far forth doubtless, as no man of what nation or condition soever is excluded from salvation, so that he believe truly in Christ. Contrariwise, unbelievers of what nation or condition soever, are expressly shut out from the fruit of the promises, according to the sayings: 
Mark. 16.  He that believeth and is baptised, shall be saved, etc. Every one that believeth in the son, 
joh. 3. Ioh 6. Acts 13. Rom. 3.  shall not perish. This is the will of the father, that whosoever believeth in the son, should have eternal life. In him whosoever believeth is justified. The righteousness of God in all and upon all that believe, for there is no difference. And oftentimes after this sort is repeated the promise of life and salvation made to every believer, the unbelievers on the contrary being excluded. For the promise requireth faith, which because it belongeth not to all, but to the elect, as Paul witnesseth, therefore the efficacy of the promises remaineth doubtless with the elect, as the Apostle also teacheth to the Romans: 
Rom. 9  That the promises of God pertain to the true Israelites, to the spiritual seed, that is elected of God, not of works, but through the grace of the caller. Yet here we are to be admonished, 
Note this well.  that, albeit the promise be proper to the believers and the elect, as touching efficacy, yet it must be preached indifferently in the ears of all, faithful, and Infidels, elect and reprobates.  

The 2. way.  And in this sense also we grant, that the promises are universal, to wit, in respect of external preaching, because the minister of the word cannot or ought not to discern the elect from reprobates. 
Rom. 11.  In the mean while not all attain unto the grace that is preached and offered to all, but the elect obtain it, and the rest do not, and so (to use Luther's words) all things depend upon predestination, etc.  

The third objection.  The third objection. Whosoever appertain to the Church, are called elect. But to the Church pertain 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.  
Answer. But this objection is faulty in two points. First, it is the use of the Scriptures to call them elect, whosoever 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 us in the judgement of charity, and are not to God, and contrariwise, according to the diverse signification of the word set down before.  
Secondly, there is more in the conclusion, than in the premises. For the consequence is of no force: within the compass of the Church and of the elect, there be as well evil as good (in the sense aforesaid:) Therefore all men are elected. This is all one as if a man should say: In the Church of Christ there be good and evil: also, in this or that city, namely Heidelberge, Tubing, or any other, there be good and evil: Therefore the Christian Church, or this or that city comprehendeth all men, none excepted. A fine consequence, as though indefinitely good men and evil, and all men were equivalent and of like force, one as the other.  
The fourth objection: 
The fourth objection.  It appertaineth to justice distributive, that unequal things be not given to such as be equal: Therefore God, seeing he is most just, doth not choose one, and refuse another, out of the mass or lump of perdition, wherein all of us being considered, are alike and equal.  
I answer: The antecedent hath place in those things, that are distributed of desert, and not in those things that a man distributeth of his own accord and freely, where, as he will, and to whom he will, he may give more or less without injustice, so long as he withdraweth from no man his due. 
A Simile.  As for example, if thou hast two debtor, and dost forgive the debt to one, and not to the other, to that man thou truly art merciful, and yet to this man thou art not unjust.  
Augustine using this very similitude, saith notably: 
De praedest. & gra. cap. 3.  Whereas God freely bestoweth undeserved mercy on some that are converted by a free vocation, it must not be referred to the injustice of the dispenser, but to the most merciful goodness of the giver. Dare the debtor charge his creditor with unjust dealing, if he shall require his debt of him, while he forgiveth another? If therefore it be so in the bargains of men, who may break out into so great madness of a profane speech, to charge God of injustice, if he shall give freely to one undeserved grace, and to render to another deserved punishment?  
This is the same objection in words only changed. 
Another like objection.  Who so giveth unequal things to them that are equal, is an accepter of persons: Therefore seeing in the lump of perdition all of us being considered are equal, unless God equally and after one and the same manner deal towards all, he shall be an accepter of persons. 
Acception of persons, and election differ.  But acception of persons is one thing, and exception or election of men with God is another thing. For what? those manifold differences of men, that some are seen to be princes, other subjects; some noble, other base; some rich, other poor; some are borne witty, other slow of heart and foolish: and lasty, that some men excel others in so many and great things, whence arise they, but from the Lord? 
Ecclesiast. 33.  Hear the Wiseman: Why doth one day pass another, seeing all the light of the days of the year proceedeth from the Sun? By the Lord's judgement they be distinguished, and he hath disposed the alteration of times and solemn feasts. He hath extolled and sanctified some days, and others he hath put for work days. In like manner all men are of the ground, and Adam was made of the earth, but the Lord hath distinguished them by great knowledge, and made their ways diverse. Some of them he blesseth and exalteth, and maketh near to himself: but other he holdeth accursed, and abaseth them. Behold how God manifold ways preferreth some before others among mankind. For, saith the Wiseman, as the clay is in the potter's hand, to order it at his pleasure: so men are in the hand of God their creator, to whom severally he rendereth as it liketh him best. 
●●●ther de servo arbit. cap. 143.  Therefore acception of persons, as that which is not incident unto God, wholly differeth from election, or the choice of some before others, which specially agreeth to God, and so agreeth, that if we spoil him of the power and wisdom of choosing, we shall transform him into the Idol of fortune, by whose power all things should at all adventures be done.  

Acception of persons what it is.  But acception of persons, as the ancient writers learnedly expound, is there rightly said to be, where he that judgeth, leaving the desert of the cause, whereof he giveth judgement, favoureth one against another, finding something in the person that is worthy of honour or mercy. 
Aug. count dua● epistolas. P●lag. lib. 20. cap. 7. Primasius in 9 ad Rom.  But if a man have two debtor, and would forgive one his debt, and require it of the other: he giveth freely to whom he will, but he defraudeth no man, neither can it be called acception of persons, because there is no injustice. Otherwise to them that are of small understanding, it will seem to be acception of persons, where the Lord of the vineyard made his labourers equal in wages, among whom there was so much difference in labour. But what did he answer concerning this (as it were) acception of persons to such as murmured? Friend, 
Matth. 20  I do thee no wrong. Take that is thine and departed: I will give even to this last, as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Doubtless here is all justice: this is my will, to thee (saith he) I have paid thy reward, to this man I have freely given, I have not taken any thing from thee to give to him, neither have diminished or denied that which I did owe. As therefore here there is no acception of persons, because one man is so freely honoured, that another is not defrauded of his due: so when one man according to God's purpose is called, and another is not called, to him that is called a free benefit is given, and to him that is not called, his deserved punishment is rendered, because all are guilty through one man.  
Fiftly, the adversaries cavil, 
The fift objection.  that by our position God shall be said to create the greater part of mankind for eternal destruction. This was also objected to Augustine, as we may see Tom. 7. ad Art. sibi falso impoes. art. 3.  
Answer. We answer therefore in Augustine's words: 
Augustine.  That God surely is the creator of all men, but that no man is therefore created that he should perish, because there is one cause of our birth, and another of perishing. For that men be borne, it is a benefit, but that they perish, it is the fault of him that transgressed. For in Adam, in whom the nature of all men was first form, all men sinned, and are bound in the same sentence wherein he was. He is therefore too ungodly and unlearned (saith he) that discerneth not the fault of nature from the author of nature, from whom it is altogether far off, whatsoever is to be condemned in every one. For he createth them to be men, and withdraweth not his work from multiplying the successions of generations: purposing according to the counsel of his own good pleasure to frame again in many, what he himself hath made, and to punish in many, what he hath not made. Whereunto also that tendeth, that he writeth, Epist. 105. ad Sixt. presbyt. Albeit God make vessels of wrath unto perdition, to declare his wrath, and to manifest his power, whereby he well useth the evil: and to make known the riches of his glory towards the vessels of mercy, which he maketh to honour: yet he himself knew how to condemn, and not to make iniquity in the same vessels of wrath, (made for the merit of the lamp unto deserved shame) that is, in men created for the benefit surely of nature, but destinate to punishment because of their sins. These things Augustine.  

Reprobates are created for the good of nature and appointed to be punished for sin, to God's glory, and the salvation of the Elect. De praedest. & gra. c. 6.  Therefore they that shall be damned, are created for the good of nature, and are appointed to punishment, and damned for sins, and that not as though it were to this last end, that is, that they might be for ever tormented, but both for the salvation of the elect, and also especially for the glory of God, according to the threefold manner briefly assigned of Augustine in the words of the Apostle. Of which matter elsewhere also he hath left it written, that God useth the perdition of some to the salvation of others, and would have the destruction of such as shall perish, to be an argument of salvation to them that he hath predestinate to be vessels of mercy. Also, Why is not grace given to all? 
De bono persever. cap. 8.  I answer, because God is a righteous judge, therefore both freely grace is given of him, and also by his just judgement against others, it is declared, that grace helpeth them to whom it is given, and so God commendeth more freely his grace in the vessels of mercy.  

How God could elect, or reprobate men from everlasting, seeing then they were not.  Lastly, if it trouble any man, how God from everlasting hath elected or reprobated them that as yet were not; let him consider, that to God all things are present, for he comprehendeth with an eternal and stedfull view all times and temporary things together. Therefore before he would make us, he foreknew us, and in his foreknowledge, when as yet he had not made us, he chose us before the creation of the world. Within the world we were made, and before the world we were elected: for he foreknew us in his prescience unchangeably abiding, whom he in his time would create after his image and likeness, and whom falling through his permission from that dignity into the pit of sin and death, he would either deliver through the undeserved bounty of his mercy, or else condemn through deserved and true judgement.   

CHAP. V Of the causes of predestination.  
ANd these things of the first question. Let us come to the second, 
The material cause, be men, and the things that God hath decreed for them.  wherein the causes of predestination are demanded. And the material cause surely men themselves are, and those things that God decreed to do for the predestinate: as are, grace, faith, good works, and perseverance in goodness, etc. in this present life, and glory in respect of the elect; and punishment in respect of the reprobates in the life to come. Further, the definitions before alleged do show the form. 
The final cause.  The final cause also both of election and reprobation is of Paul not obscurely declared, when Rom. 9 he testifieth, that God would show his wrath, and make known his power in the vessels of wrath form to destruction: but in the vessels prepared for mercy, he would make known the riches of his glory. Whereunto tendeth that also of Pharaoh: To this end have I stirred thee up, that I might declare my power, and that my name may be known in all the earth. And of the elect Ephes. 1. he saith: He hath predestinated us to be adopted for sons, to the praise of his glorious grace.  
Briefly, the last end of election and reprobation is the glory of God, as the Wiseman teacheth, Prou. 16. He hath made all things for himself, even the wicked against the evil day. But he would make manifest specially his mercy in the salvation of the elect, 
De bono persever. cap. 12.  and his wrath in the punishment of the rest: and yet his goodness and justice in all. Because as Augustine witnesseth, It is good when due debt is rendered, and it is just, 
The chief question is of the impulsive cause of election and reprobation.  when debt is without any man's hindrance freely forgiven.  
But the question chief in controversy is of the impulsive cause of election and reprobation, (which is referred to the kind of efficient causes:) whether any cause can be assigned, which might move God to choose and refuse? To the understanding of which question we must distinguish. For the question may be taken either generally, 
Two questions. The first general, why he eelected some, and rejected others?  why he hath elected some, and rejected others? or particularly, of the election and reprobation of every one, why he hath elected these men and reprobated those? As for example why he hath elected jacob before Esau, Moses before Pharaoh, Peter before judas? And of the first question, we must render a reason from the things, that before have been spoken of the end of predestination. For the end, either is considered, as it is in the things themselves, and as it followeth the action, and so it is properly called an end: or else as being comprehended in the mind and desire, it moveth the doer, and so it is counted the impulsive cause. Therefore seeing in them that shall be saved God hath set down the manifestation of his mercy to be the last cause, 
The manifestation of God's mercy and justice is the impulsive cause.  and in them that shallbe damned, the manifestation of his justice: and the end, as far forth as it moveth to doing, is to be taken for the efficient cause, therefore this manifestation both of mercy and justice, that is of the goodness and glory of God, is after a sort the efficient cause both of election & reprobation of some.  

The second particular, why this man before that? No reason but the only will of God, can be given, why this man is elected, and that man is reprobated, showed by two similitudes.  But why he hath elected these men, and reprobated those, we can allege no other reason thereof than the mere, most free, and most gracious will and good pleasure of God. As surely in the universality of things, there may be a reason assigned why God in the beginning created one part of the first matter (being in itself wholly of one form) under the form of fire, another part under the form of earth, namely, that so there might be a diversity of kinds in things natural: But why this part hath this form, & that hath another form, it must necessarily depend doubtless upon the simple will of the creator. So also, (to use another similitude from artificial things,) if a man should gather many like and equal stones together, and purpose to build with them, a reason may easily be rendered in respect of the end, why he setteth some stones in the top and some in the bottom. To wit, because it is requisite to the perfection of the house, that there be both a foundation having stones below, and a top or ridge of the wall, having stones above. But why among equal stones he layeth these in the top, and those in the bottom, there is no other reason, but because it so pleaseth the workman. So we must confess also that the case is here alike, and the Apostle expressly teacheth; He hath mercy on whom he will and whom be will he hardeneth. And to the Eph. saith, 
Cap. 1.  that we are predestinated of him, according to the good pleasure of his will. Notably also the son of Sirach saith chap. 33. (whom I mentioned before:) Why doth one day excel another, seeing all the light of days proceedeth from the sun? By the Lord's judgement they be distinguished, and he hath disposed the alteration of times, and feasts. He hath advanced and consecrated some days, and other he hath put in the common order. Likewise all men come of the earth, and Adam was created of it, but the Lord hath put a difference among them through his manifold knowledge, and made their ways diverse. He hath prospered, advanced, blessed some, and made them near unto him; but others he holdeth accursed, and pulleth them down. As clay is in the potter's hand, so men are in the hand of God their creator, to whom severally he rendereth according to his own judgement.  
These things are plain and evident. Yet because the matter is hard, and handled to and fro in sundry disputations of sound divines and heretics, we must entreat of it more at large.   

CHAP. 6. diverse opinions are brought touching the cause of election and reprobation.  
ANd first of all Origene, 
Origenes, his error of the forebeing of souls, and of the cause of predestination.  in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are full of errors, following the fables of the heathen philosophers, Plato, and Pythagoras dreamt, that God in the beginning created only spiritual creatures, and those all equal: and that afterward there followed a diversity and inequality of creatures, according to the diversity of merits. For that some of these spiritual creatures through love did cleave to God more or less and according hereunto, that there be distinct orders of Angels: but that other some turned from God, and sinned more or less and according hereunto obtained diverse states and sunk down into noble, or unnoble bodies, as be the heavenly bodies, and the bodies of devils and men etc. 
The first opinion.  So he feigned, that God before the creation of the world chose some to be adopted in Christ, and appointed others to perpetual pains, according to the good or evil works of the souls that were created together, and were in the heavenly jerusalem even before the making of the world.  

Hier. in 1. ca ad ●ob. & q. 10. ad Hedib. Aug. ●ont. 2. epist. Pelag. lib. 2. c. 6.  Jerome, Augustine, Aquinas and others make mention of this fable. But this foolish and ungodly dotage is now long ago worthily hissed out of doors, because whatsoever it babbleth of the forebeing of souls, and of their merits before the bodies, and of the diversity that followed, is contrary to the Apostles saying concerning jacob and Esau: That, when the children were not yet borne, it was said, The elder shall serve the younger, that the purpose of God which is according to election, not of works, but of the caller, might remain steadfast. Whereunto also pertaineth that, 
job. 38 4.7.  that is read in job. Where wast thou, when I founded the earth, when the bright stars praised me, and all the sons of God shouted for joy? If Origenes tale were true, job might have answered: I was rejoicing among those sons of God. Further (as Hierome also urgeth) he that saith, that the souls were elected for their holiness, contradicteth the Apostle, testifying that we are elected hereunto, that we should be holy and without fault before God and not because we were such Thomas, 
Ephes. 1.  against the Gentiles, Lib. 2. cap. 44. largely confuteth that error.  

The errors of the Pelagians.  The Pelagians followed, who sprung up in the days of Augustine, when now he was a Bishop. These men contended, that men by the strength of nature, or free will alone, was able to keep and fulfil the commandments of the Lord, even without grace, yet more hardly, than if the help of grace should come. And not that only, but also heaping up one impiety upon another and raging against grace, did avoch that the grace of God was given according to men's merits. By which unthankful speech against God, and altogether injurious unto his free benefits, (whereby we are delivered) they did in very deed take away grace: because if of merits, it is not now of grace.  
But as for the cause of election and reprobation, 
The 2. opinion, that works foreseen are the cause of predestination, confuted. Rom. 11.  they referred it to good or evil works foreseen: that every one was predestinated of God, either to life or to death, as he had foreknown, that he would live either well or ill. But contrarily Paul testifieth, that election is of grace. If it be of grace, now not of works, otherwise grace were not grace. But if of works, now not of grace, otherwise works were not works.  
Moreover it sufficiently appeareth that good works themselves are the effect of election, therefore they cannot be the cause of it: because one & the same thing cannot be the cause and the effect of itself. For as the Apostle teacheth, we were chosen not because we were, but hereunto, that we should be holy, and without fault before God through love. 
Good works be effects of grace. Ephe 1. Phil. 2.  And it is he that worketh in us to will, and to perform, according to his good pleasure. Grace therefore belongeth to the caller, but good works belgoneth consequently to him that receiveth grace, not that they should bring forth grace, but by grace, should be brought forth. 
A similitude of a wheel.  For the wheel doth not therefore run well, that it may be round, but because it is round. So no man therefore worketh well, that he may receive grace but because he receiveth it: therefore God did not foresee the good works of any man, but such as he already determined with himself to give him.  
But the Catholic faith being long ago defended against the Pelagians, 
Epist. eius. ad Aug. tom. 7. The errors of the Semipelagians. The 3. opinion, of foreseen faith. See Hilaries said Epistle, & Prospers also to Aug. Tom. 7.  & their error being overthrown by the sound Bishops, specially by Augustine, a notable defender of the faith, (as he is worthily praised of Hilary) certain other sprung up worthy and famous men in all study of virtues, saving that the spirit of Pelagian impiety deceived them, and therefore called Semipelagians. These men's declaration and profession was, that all men sinned in Adam's sin, and that none are saved by their works, but by the grace of God through regeneration: yet notwithstanding that every man hath so much of natural grace left, that he may attain unto that saving grace by the help of the first grace, if he wil Therefore in respect of God, that eternal life is prepared for all, but in respect of free will, that it is apprehended of them, that shall believe in God, willingly as of themselves, and shall receive the help of grace by the merit of faith. Or else to speak more plainly: They did defend against the Pelagians, that a man is not able of himself to rise again, and to work well, yet they supposed that every one had in him a will to rise again, which seeketh only after the physician, but can do nothing of itself: and they said that no man's nature was so extinguished or depraved, that it ought not, or was not able to be willing to be healed: and therefore that they obtained both increase of faith, and also the whole effect of their holiness, by that merit whereby they have been willing, and have believed that they may be healed of their disease, when the occasion of obtaining salvation is preached to them that are cast down, and can never rise up again in their own strength. Nevertheless they consented herein, that no man had sufficient power of himself, even to begin a work, much less to bring it to perfection. For they distinguished between works and faith, whereof they would have, if not the increase, yet the beginning albeit slender to consist in the power of man, that the beginning of salvation may be believed to arise from him that is saved and not from him that saveth, and that the will of a man should be thought to procure for itself the help of God's grace, and not that grace should be thought to subject the will unto it. And this position being laid, 
Mark these errors of the Semipelagians.  that all men have a will in them, whereby they may either contemn or embrace salvation offered, they thought that the reason of such as are elected or rejected is soon given to wit, that God before the creation of the world foreknew who would believe, or who would abide or not abide in that faith, that after should be helped by his grace: and according to this prescience that he either chose such as would believe, or else reprobated such as would not believe, or at the least whom he foreknew that they would not persevere. 
Predestination defined by the Semipelagian at first.  Whereupon predestination was no other thing with these men, than God's purpose of electing such as would believe in time to come.  
This was the opinion of the Semipelagians of these weighty articles, namely, of free will, of grace, and predestination. And Augustine himself was of the same opinion in the beginning before he was a Bishop, as it appeareth in his book of expositions upon the epistle to the Romans, and in Hilaries epistle to Augustine. His words are, 
Augustine was a Semipelagian at first.  (which also those remnants of the Pelagian pravity, objected to be their opinion) that God in his foreknowledge did elect them that would believe, and condemn unbelievers, neither choosing the one for their works, nor damning the other for their works, but granting to their faith to do well, and hardening the impiety of others to do evil. And again, God surely in his prescience chooseth not any man's works, which he freely giveth: but yet he chooseth faith in his prescience, that whom he foreknew would believe, him he hath chosen, etc. These things said Augustine at that time.  
In like manner many other learned men erred, being not acquainted with the Pelagian heresy, that was not as yet sprung up, and being careless without an enemy, 
De doctr. Christ. lib. 3. cap. 33.  as else where Augustine speaketh of Ticonius. Hereupon also the Commentaries upon the Romans, that are read in the Tomes of Hierome have it written, that jacob and Esau before they were borne, were separated before God, by the merit of faith. Also, I will have mercy upon him, 
So was Jerome, Chrysostome, and Erasmus. Dial. 3. infint.  whom I foreknew was able to deserve mercy. And Hierome himself to Hedibia, quaest. 10. seemeth to incline thereto, saying, that not men themselves, but their wills were elected. Albeit Hierome was of a better judgement in his writings against the Pelagians, wherein he speaketh very honourably of Augustine, and testifieth that he resteth himself in his disputations against the Pelagians. But Chrysostome in his exposition upon the ninth to the Romans, plainly writeth, that God, as he foresaw every one to be worthy or unworthy of his grace, so either elected, or rejected them.  

In Diatribe, & Hyperaspiste.  Among the new writers Erasmus maintaineth the same opinion. Neither do they seem to be far from the same, who writ in these many words, that faith is the cause of election, and yet they will not be Pelagians. 
Coll. ●omp. fol. 5●8.  Let them be then Semipelagians. Such also is that, that another of the same stamp writeth, 
Huber. thes. 786. & sequen.  That God foreknowing from everlasting, who would receive grace and continue, and who not, put this supposition or condition under his election, that whosoever believe in Christ, should be saved. What I pray, differeth this opinion from the definition of the Semipelagians, saying, that Predestination or election is the purpose of electing those that would believe? Or else, 
Note.  if they think that herein they are far from them, because they acknowledge that faith is the work not of nature, but of the holy Ghost, do they not perceive, that they tie the knot faster, and not lose it? For this is the question, why a lively and constant faith to salvation is from God inspired into some, and not into others? But to the point. Whether the foreknowledge of works or of faith be set down to be the cause of election, it is an error unsufferable. For evidently we are taught in the sacred Scriptures, that not only good works, 
Grace alone is the cause of faith and good works.  but also faith itself, (from whence all righteousness beginneth) and even the beginning of faith, and the will or desire to believe, are of mere grace, and not as of us. As it is written, What hast thou that thou hast not received? If thou hast received, why dost thou boast, as though thou hadst not received? Again Without may can do nothing, saith the truth. 
1. Cor. 4. joh. 15. Phil. 1.  And plainly Paul to the Philip. To you (saith he) it is given not only to believe in Christ, but also to suffer for his sake.  

How Augustine recanted his former error.  By these and the like testimonies of divine Scripture Augustine being convicted, freely acknowledged his error in this point, and retracted it, de praedest. sanct cap. 3 & passimeo libro. Ad Simplicianum, Sancti Ambrosij successorem apud Mediol. lib. 1. quaest. 2. contra 2. Epist. Pelag. lib. 2. cap. 8. Retract lib. 1. 
Aug. de bono pursue. cap. 12.  cap. 23. & lib. 2. cap. 1. For it is incident to man to fall, and to err, but wittingly and willingly to continue in error, is devilish: neither ought any man to be so unjust or envious, that either he will not profit himself, or else hinder others that are desirous to profit.  
Fourthly, 
The fourth opinion, that the foreseen abuse of free will to infidelity and other evil works is the cause of reprobation, confuted by Augustine.  other confess that the cause of election to eternal life, is in God alone, namely, his grace and good pleasure: but they suppose no less than the former writers, that the cause of reprobation is in men themselves, to wit, the foreseen abuse of free-will to infidelity and other evil works. For they be afraid, lest any iniquity should be with God, if some be said to be rejected of him without all respect of works. Therefore that they may maintain his justice forsooth, they writ that as many as be reprobated, are reprobated for final sin foreseen. Among the Schoolmen, Scotus and his disciples follow this opinion. 
Scotus.  Hereupon some of that same leaven have defined reprobation to be the eternal foreknowledge of the evil use of free-will, 
Thomas Argentinus, his definition of reprobation. Lib. 1. q. 2.  by reason whereof God hath decreed to deprive some man of his grace in this present life, and to punish him in the life to come with everlasting pain. But as Augustine ad Simpl. rightly judgeth, If we should grant that reprobation dependeth of evil works foreseen, it should altogether follow on the contrary, that election also ariseth of good works foreseen. Which if it be true, it is false that it is not of works.  
Fiftly therefore, and that is the true opinion, 
The fift opinion, soundest and best.  as foreseen works or faith of such as shall be saved, are not the cause of their election: so neither is the unbelief or other sins foreseen of them that shall be damned, the cause of their reprobation: but that they are in Christ of mere mercy elected, and these are justly from the same mercy rejected, according to the purpose of God's will, which as it is most free, so most just, and the very rule of all equity and justice.   

CHAP. VII. A demonstration of election freely arising oft h● mere good pleasure of God.  
FOr the defence of this truth and the larger confutation of the contrary opinions, there be sundry arguments and testimonies of the Scriptures, and those most clear and evident, from whence we will only produce some.  

The 1. reason.  1. The cause is not later than the effect.  
But works and faith in us, and the very will and desire to believe, and what good use soever of free-will in us, be later than election. For all these things are temporal, whereas election is eternal, according to the sayings: He elected us before the creation of the world. 
Ephe. 1. Matth. 25. 2. Tim. 1.  Come ye blessed of my father, possess the kingdom prepared for you, before the foundations of the world were laid. He hath called us with an holy calling according to his purpose and grace, which is given us in Christ jesus before the world. Objection. If they except, that our works, not as done, but as to be done, and foreseen of God, are alike eternal: Answer. we answer, that God foresaw no good work or will in us, which he decreed not to effect in us, and which in predestinating, he prepared not for us, as it is said to the Ephes. 2. We are his work created in Christ jesus unto good works, which God hath prepared, that we should walk in them. And chap. 1. of the same Epistle: He hath chosen us before the foundations of the world, that we should be holy, and without blame before him. From whence we understand, seeing in that we are predestinate of God to life, it cometh to pass, that we do good works and believe: so even the foreknowledge of future faith in us, and of those good things which we shall do, is later than election, at the least in order.  
reason. The 2. 2. To the same end it cometh, if we should argue thus: Good works, likewise faith, and what use soever of free-will to work or to believe, or else to think of any goodness, flow from the mere grace of God, as the effects of God's election, as at large after shall be showed. Therefore neither as done, neither as to be done, and foreseen of God, can these things be considered, as the causes of election. For nothing can be both the cause and effect, in respect of the same thing. 
Ad Simpl. lib. 1.  Works (saith Augustine) do not beget grace, but are begotten of grace. 
Two fine similitudes.  The fire warmeth not that it may be hot, but because it is hot. Neither doth the wheel therefore run well, that it may be round, but because it is round. So no man therefore worketh well, that he may receive grace, but because he hath received it.  
3. 
The 3. reason.  If our foreseen good works were the cause of predestination to eternal salvation, they should be the cause also of our calling and justification. The later is false. Therefore also the first.  
The Mayor is proved by the rule: That which is the cause of a cause, is also the cause of the thing caused (as they speak) that is, of the effect. But predestination is the cause of vocation and justification, as the Apostle saith: 
Rom. 8.  Whom he predestinated them he called: whom he called, them he justified: whom he justified them also he glorified.  
The Minor also is most easily proved, 
2. Tim. 1.  seeing the holy Ghost expressly testifieth that we are saved of God, and called with an holy calling, not according to our works, but according to his purpose and grace given us in Christ jesus before the world. Likewise Paul in his Epistles to the Romans and Galathians most largely discourseth of justification every way freely bestowed. He requireth faith surely as the mean, whereby we apply righteousness and salvation offered to us in the Gospel: but not as of ourselves, for it is the gift of God. And therefore if even the foreknowledge of faith, 
Ephes. 2.8.  as from us, be set down to be the cause of election, it will follow, that neither justification is every way free. Otherwise it standeth firm, that we are justified by faith, as by a mean, yet faith is not on the other side the cause of predestination. For as Aquinas teacheth well, 
In summo & expos. ad Rom.  if the effects of predestination be compared among themselves, there is no let, but one may be the cause of another: that is, the precedent of the consequent. So vocation by the word, 
Rom. 10.  is the cause of faith, because faith is by hearing: faith is the cause of justification: justification of good works, and of glory in a heavenly life. Yet notwithstanding the same effects of predestination considered, neither severally nor jointly, can be the beginning of predestination, seeing the same thing cannot be the cause and the effect.  

The 4. reason.  4. In the whole work of salvation this especially is regarded, that all human boasting be excluded, that as it is written: Let him that rejoiceth, rejoice in the Lord. For who separateth thee from other? What hast thou that thou hast not received? and if thou hast received, why dost thou boast as though thou hadst not received? Which saying S. Cyprian used to follow, saying: We must glory in nothing, because nothing is ours.  
But not all human boasting should be excluded, unless election, which is the beginning and foundation of salvation, should depend upon the free goodwill and purpose of God, without respect of any one quality. As for example, if God should be said to offer like grace unto all, 
Mark this well.  and to call all, and it should be believed to consist in the will of man to obey his calling: then surely the obedient person severeth himself from the disobedient, and the faithful man from the ungodly, neither can it be said unto him, Why dost thou boast? who hath separated thee? what hast thou that thou hast not received? For a proud person may say against another, my faith, my righteousness, the good using of my free-will, or any other thing.  

The 5. reason.  5. Election should be weak and very uncertain, and therefore our salvation, if it should depend on the purpose of our will. For the unstable will of man bendeth hither and thither, like a reed shaken with the wind. On the contrary, election standeth firm and unmovable in the good pleasure, purpose, and gracious will of God towards us in Christ jesus, as the Apostle at large showeth, Rom. 8. saying: Unto them that love God, all things work together for good, that is, to them that are called of his purpose. For whom he foreknew, them he predestinated, to be made conformable to the image of his son. And whom he predestinated, them he also called, justified, and glorified. And anon: Who shall separate us from the love of Christ? shall oppression? or anguish? or persecution? or famine? or nakedness? or the sword? Yea in all these things we are more than conquerors, through him that loved us. I am persuaded, that neither death, nor life, nor any other creature, is able to separate us from the love of God, which is in Christ jesus. Therefore seeing we are men, let us not lean upon our infirmity, but let us commit our faith, hope, life and salvation to the stronger, rather than to the weaker; to God, rather than ourselves, professing (as the truth is) that all things depend upon his purpose.  
6. Hitherto is to be referred even the example of our Mediator himself, and our head jesus, 
The 6. reason.  which Augustine cannot sufficiently commend. 
De predest. sanct. cap. 15. & de bon. pursue. cap. 24.  1. He was conceived of the holy Ghost, borne of the virgin Mary, by a singular conception and generation, and without all sin. 2. His human, that is, our nature in Christ was united with the Divine in the unity of person: the word, as Augustine speaketh, singularly assuming it, and extolling it into the only son of God, so that he that assumed, and the thing he assumed, is one person in Trinity. Which advancing of man's nature is so great and so high, that he could not advance it higher, as the deity itself could not abase itself lower for our sakes, than in that it received the nature of man with his infirmity unto the very death of the cross.  
But all these things man's nature in Christ singularly received, that is, our nature through none of our merits, but of the only grace of God. Therefore we also are predestinated unto eternal life, not through our works, but through the purpose and grace of God predestinating us. For there is one and the same reason of the head and the members: but this is the difference, that he alone is predestinate to be our head, we being many are predestinate to be his members. And therefore in the head is the fountain of grace, and from thence according to the measure of every one he spreadeth abroad himself throughout all his members.  

The 7. reason from infants dying.  7. All this way whereby we defend free predestination from the purpose of God, is greatly confirmed by the example of children: by which alone all the force of gainsayers, and of those that maintain man's merits, of necessity is overthrown. The argument is this. Our little children dying even in their infancy, have the promise of the kingdom of heaven. Therefore they are predestinate unto the kingdom, and that either of works, or of grace: not of works, because in so young years works have no place, nor any foreknowledge surely of works. For the things that neither be, nor shall be, cannot be said to be foreknown, unless it be, that they shall not be: Therefore of grace, and by consequence the predestination of others also is the like, as of the purpose of God, and not of works.  

The shift of the Semipelagians.  The Pelagians held within these straits, knew not how, or on what side to escape. Yet afterward the Semipelagians devising a hole to get out, by a new kind of absurdity contended, that infants were predestinate to life or to death for the merits they would do if they had lived. This devise not so crafty, as rash and foolish, Augustine diligently and very well confuteth, both elsewhere, and also lib. de bono persever. cap. 12. & 13. Among other things he opposeth the saying of the Apostle, Rom. 14. We shall all stand before the tribunal seat of Christ, that every one may render an account, according to the things he hath done in his body, whether good or evil: that is, according to the things he hath done, in the time that he was in the body. For otherwise the soul alone doth many things, and not by the body, or any member of the body, pertaining nevertheless to punishment or reward. And he said, hath done, he added not, or else shall do. Whereupon also Sap. 4. we read of the just man, that is by untimely death withdrawn from the uncertainty of temptations: He was taken away, least malice should change his understanding. Thus the argument standeth sure, from the example of infants, that what we cannot deny in them touching the predestination of grace, we ought to confess and maintain it in men of ripe years also: for there is one and the same manner of the predestination of all men.   

CHAP. VIII. The same point is proved by testimonies of the sacred Scriptures.  
But let us come to more manifest proofs. 
Deut. 7.6 7, 8. The only 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 unto him a peculiar people of all people, that are upon the face of the earth. We hear the election of Israel, of the cause whereof he straightway addeth: Not because you were more than all people, did the Lord love you, and choose you, for you were fewer than any people: but because the Lord loved you, and would keep the oath that he made to your fathers, he hath brought you out with a mighty hand. Behold the free purpose of God is the cause of this election. The same man, 
Deut. 8.17.  chap. 8. Beware lest 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 giveth thee power, that he may confirm the covenant he swore 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 righteousness, the Lord hath brought me in to possess this land, and for the impiety of these nations the Lord hath thrust them out before thee: Not for thy righteousness and the uprightness of thy heart, dost thou go in to possess their land, albeit for the unrighteousness of these nations the Lord thy God will expel them before thee: but that the Lord may confirm his word promised to thy father's Abraham, Isaac, and jacob. Neither is it sufficient with Moses to say, that the inheritance of that land was granted to the people of Israel not for their merits, unless he should add; Know thou, that the Lord not for thy righteousness giveth thee that good land to possess for an inheritance, because thou art a people of a hard neck. Whereby he declared them unworthy of every 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 very beginnings of the people of Israel. For clearly in one and the same place of Scripture doth the Prophet show the goodness and severity of God, saying: Not for the righteousness of this people, but through the grace only of God taking pity on them, is the inheritance of the Land given unto them: but the nations are driven out of the same Land for their unrighteousness. Yet because unrighteousness belongeth as well to the Israelites, as to the Canaanites, and Amorites, it appeareth so much the more plainly, that God saw no goodness in them, why he should advance that nation above all other nations. 
Eze. 16.  And Ezechiel excellently describeth, that the Lord of mere mercy had a respect to that people from the beginning, as unto a young maid naked, defiled, and polluted in every part. And how often I pray, did they tempt the Lord in the desert? 
Psalm. 95. 1. Cor. 10. Acts 7.  how often did he save them from his mercy, and his covenant sake? when did they not resist the holy Ghost? Therefore it is manifest, that God chose whom he would of mere grace.  
Objection. But there Moses speaketh of the temporal election of the Israelites, that they should be the people of God, and of temporal benefits following that election, as were, their deliverance out of Egypt, their bringing into the Land of Canaan, etc.  
Answer. I answer: first, that that temporal election included also the eternal: 
Temporal election includeth eternal.  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, always there be some elect, that shall have given them eternal life. And specially of that people doth the Apostle confirm it, 
From the type to the truth, the consequence is good.  Rom. 11. Secondly, from the deliverance out of Egypt, and the bringing into the Land of Canaan, the consequence is good, as from the types unto the thing signified, that God doth give freely and of mere love redemption also from sin and eternal life, to whom he will, and would from everlasting.  
Thirdly here a general reason is very strong; 
If we cannot merit temporal things, much less eternal.  If these external things depended upon no merits of the Israelites, but on the only purpose of God showing mercy, much more on the same doth the election unto the inheritance of the kingdom of heaven depend. That place also in Ecclesiasticus 33. is not to be contemned, (although that book is not of like authority with the canonical Scriptures: 
Of this book Aug. ad. Simpl. lib. 1. q. ) As one day excels another by the judgement of the Lord, so by his manifold knowledge men are distinguished, and advanced, or cast down. Because as clay is in the hand of the potter, which he handleth at his pleasure, so men are in the hand of God their creator, to every one of whom he rendereth as pleaseth him. As good is contrary to evil, and life to death so is the godly man opposite to the sinner, and be sinner to the godly. So in all the works of the most highest thou mayest see, two things, whereof one is contrary to the other.  
1. We are here admonished, that all men are equal and alike by nature and beginning: as by nature the days are alike: also the vessels are like one another, being made of the same clay, as touching their matter and original. We also all of us are of the same clay, or of one and the same lump: for we all do draw our beginning from the earth. Thereof came Adam, the first that was created, and of Adam we all. Neither have all mortal men the same original only, but also the same condition of birth; because all of us are in sin borne of Adam, seeing he fell a way from his first creation.  
2. We are taught in the foresaid words, that whatsoever and what manner soever differences there be among men, they come from God, who advanceth some, and abaseth others, blessing some, and cursing others.  
3. There is no other cause of this difference alleged, but the disposition, will, wisdom, and judgement of the most lightest: who seeing he is the creator of all things, he obtaineth the chiefest and uncontrollable sovereignty over all his own works, much more than the potter, that maketh of the same clay, whatsoever pleaseth him.  
I proceed unto Paul, who as a learned scribe in the kingdom of heaven 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 unbelief of the jews, 
The scope of the ninth chapter to the Romans.  wherewith in that age the minds of many men were greatly tempted, as though God's word either should fail, and the promise be made frustrate, or else jesus of Nazareth should not be the Saviour promised of God, (for one of these twain seemed to follow because the covenants, service of God, and promises belonged to the Israelites) at large showeth, that the elect only, to wit, the sons of the promise, and not of the flesh indifferently from among the jews and Gentiles, are the true seed of Abraham, and the true Israelites, to whom the promised blessing and salvation in Christ do appertain. And so the Apostle entereth into the ample and profound doctrine of predestination: wherein, (that we may speak of the matter now in hand, omitting other thing) he plainly teacheth, as touching the cause of predestination, that God considering that he is most free, electeth whom he will of mere grace, and reprobateth whom he will, in the just, albeit secret counsel of his own will.  

jacob 8. Esau.  1. He teacheth this by the example of jacob and Esau, of whom the one was preferred before the other, by the mere favour of God: because when as they were both equal in all things, being conceived of one copulation, the children as yet unborn, when they had done neither good nor evil, an oracle was given unto their mother Rebecca: The elder shall serve the younger. Therefore election is not of works, but of grace. And in vain shall a man flee here, unto the cavil of foreseeing of some good in jacob: because Paul would remove all difference from those two brethren, that we might thoroughly understand them to be alike in respect of themselves.  
2. The Apostle expressly bringeth back the cause of the difference between jacob and Esau, and by their example in general between the elect & reprobates, unto the purpose and good pleasure of God, whereby surely he elected, and rejected whom he would, and because he so would. 
Rom. 9.11.  For this purpose of God is according to his election.  
3. The Apostle to make it more plain addeth: Not of works but of the caller. Which words some construe with that that goeth before, that it may be a description of election free and not of works; other refer them to the verb following. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was said: which reading Augustine followeth ad Laur. cap. 98. whatsoever it be, it appeareth that election and vocation, which is the effect thereof is of grace, and ●ot of works. And simply he removeth whatsoever respect of works, so that without any merits of good or evil works, God loveth one and hateth the other. For if he would that the future either good works of the one, or the evil works of the other, which God foresaw, should be meant, he would not say, not of works: but he would say of future works, and thus he would have answered that question: as Augustine noteth Enchir. ad Laur. cap. 98. and add Simplic. lib. 1. quaest. ●.  
4. That prophetical speech tendeth hereunto; jacob I have loved and Esau I have hated. Therefore God's election discerneth between the elect and reprobates. And that consisteth herein, saith john, not that we loved him, but that he loved us. 
1. joh. 4.  Neither is this any obstacle, that we know, that God loveth all his works and hateth not any thing that he hath made: because, as it is said also before, there be degrees of the love of God: and because he willeth not to all men this benefit which is eternal life, therefore it is said, that he loveth some, 
Wisd 11.  and hateth some.  
5. The same thing appeareth by his prevention: Is there unrighteousness then with God? For this question should have no place at all, unless it were the Apostles meaning, that election surely is not of any works done, or to be done, but of the alone good pleasure of God. 
Aug. ad ●aw● cap. 38.  For if any man be elected or reprobated of God as he foresa●, that a man would use well● or ill his free will, humane reason itself will confess, that this is most equal. But because it heareth where all things be alike, that yet God according to his own will chooseth one, and refuseth another, and so to them that are equal, giveth unequal things, from hence ariseth that raging of man's reason, against the righteousness of God.  
6. Unless it were thus, the Apostle answering the objection alleged, would not reject it with indignation, saying, God forbidden, but thus he would or might answer the question, that God destinating every one to punishment or reward, according to his merits, at the least foreseen, cannot be thought unjust. This had been a most plain and easy defence of God's justice.  
7. He useth a far other answer, whereby he seemeth not so much to dissolve, as to bind fast and confirm the question, when he saith; He said to Moses, I will have mercy, on whom I will have mercy, and I will have compassion, on whom I will have compassion. By which sentence we are taught, that God, (albeit in a general speech he withdraweth his mercy from none) yet according to a certain manner of mercy, he hath appointed to have mercy upon some, and not upon others, and that therefore, because it so pleaseth him: for so, when we would signify a certain free power, we are wont to say, I will do, that I will do.  
8. From whence also the Apostle thus out of that oracle inferreth: Therefore it is not in him that runneth, nor in him that willeth, but in God that showeth mercy. But if the beginning of salvation were of ourselves, as they imagine, that avouch that election cometh of our good works, or good will foreseen, then surely it were in him that willeth, and in him that runneth, contrary to the Apostles saying. Neither is it any thing worth, that some Semipelagian may say, that grace helpeth, the will being weak, to accomplish that which is good, yet prone thereunto, and therefore it is said, It is not in the willer, nor runner, but in God showing mercy, as though it were said: The only will of man is not sufficient, if there be not also the mercy of God: for we answer with Augustine, if, 
Enchir. ad Laur. cap. 32. & ad Simpl. lib. 1.  because the only will of man doth not accomplish salvation, it is well said, It is not in man that willeth, but in God showing mercy: even on the other side, (if the mercy of God alone doth not accomplish it) it should be well said, It is not in God showing mercy, but in man that willeth: which godly ears cannot abide. It remaineth then, that for this cause it is said, it is not in man that willeth and runneth, 
An excellent saying.  that the whole may be given to God, who both prepareth man's good will that is to be helped, and doth help it being prepared. For as it is written: His mercy preventeth us, and his mercy followeth us. It preventeth us being unwilling, that we may be willing, it followeth us being willing, that we may not will in vain.  
9 The Apostle concluding upon both, that is, upon mercy and judgement, saith: 
Aug. ad Laur. cap. 99  Therefore he hath mercy on whom he will, and whom he will he hardeneth. He hath mercy doubtless of his great goodness, and he hardeneth through no unjustice: because on whom there is no mercy showed to him, there is no unjustice, but judgement done. But why both, (mercy and judgement I mean) doth deliver, or not deliver this man, rather than another, it is attributed to Gods will, which alone separateth such as shall be delivered, from them that shall not be delivered, seeing the common cause doth wrap all men in the lump of perdition.  
10. It maketh for our cause, what the Apostle bringeth of the potter, and the diversity of vessels: 
The Potter.  for the potter not considering the desert of the clay, at his own pleasure only, of the same clay, formeth vessels of all sorts to honour and dishonour. Therefore much more, God is to be said to follow not the merits of men, but his own will only, in choosing and reprobating, and yet with the safety of his justice, whereof hereafter. Notably saith the Wiseman: 
Ecclesiastic. 33.  As clay is in the hand of the potter, which he handleth at his pleasure; so men be in the hand of God their creator, to every one of whom he rendereth according to his own judgement or will. In like manner the Apostle: Hath not the potter power over the clay, to make of the same lump one vessel to honour, and another to dishonour? And he annexeth concerning both vessels, of wrath and mercy: that those are made for destruction, these are prepared of God for glory. But if God, when he electeth or rejecteth should respect works, that power were nothing, and any potter could do more then God.  

Vessels of wrath.  And although in the contrariety of the vessels of two sorts it be not in express words set down, by whom the vessels of wrath are said to be made unto destruction: yet the similitude of the Apostle easily taketh away that doubt. For the potter of the same clay maketh at his pleasure vessels to honour and dishonour. Wherefore either this similitude of the potter will not aptly serve, or else we shall frankly confess, that both vessels are prepared of God, and appointed to their uses, 
Lib. 2. de nupt▪ & concup. ad Vuler. cap 16.  according to his purpose. Hereupon Augustine plainly saith: Are not the vessels of wrath under the devil? but because they are under the devil, doth any other make them, than he, that maketh the vessels of mercy, or else doth he make them of some other, 
The vessels of wrath are under the devil, yet God made them for himself and he doth use them to good purpose.  and not of the same lump. Neither yet doth God make vessels for the devil, but for himself, as he that knoweth to use them to his righteous and good works, even as he himself useth the devil. The same man, Ad Simpl. lib. 1. q. 2. Of the number of the ungodly, whom God doth not justify, he maketh vessels to dishonour, neither doth God hate in them that he himself made, in his creation or ordinance, to wit, as they are men, and as they are vessels: but yet in that he maketh them vessels of perdition, he maketh them to some use, that the vessels which are made to honour, may profit by their ordained punishments. 
What it is to be a vessel of wrath. Epistle 105.  And in the same place addeth, that it is the work of the divine ordinance, that of the conspersion of the ungodly are made vessels of perdition for to be a vessel of wrath, (as elsewhere he expoundeth) is for a man to be for his sins appointed to punishment, who was created for the God of nature. Therefore who may doubt that it pertaineth to God's ordination? 
Ad Mo●●num. Mark this whereunto ●e●se●s of wrath are made,  So Fulgentius saith: Whereunto God predestinated the vessels of wrath, thereunto he made them, that is, saith he, to destruction and not to sins. Let those whom this speech offendeth, mark these things concerning the vessels of wrath prepared of God for destruction. But therefore it offendeth them, because they understand it amiss, as though it were concerning sin itself and not as touching the punishment for sin. In which sense we also confess that God doth not make vessels of wrath but find them rather.   

CHAP. IX. Answers to certain exceptions.  
THese things might suffice for this place for the defence of God's free election, whereby out of mankind freely, and according to his own power, he chooseth some to eternal life, and passeth by others without any respect, either of worthiness or unworthiness of works in the men themselves. But because a deceitful mind, that flieth the truth and yet cannot avoid it, seeketh many crafty shifts, and ways to escape, we must answer to certain exceptions, before we proceed to other proofs out of other places of the Scriptures.  
Erasmus in his book that he made of free-will, 
The exceptions of Erasmus against the former doctrine, by perverting the places of Gen. 25. & Mal. touching jacob and Esau.  (against which Luther sharply opposed himself) seeing the disputation of the Apostle concerning jacob and Esau to stand against him, excepted, that the Oracle of God Gensis 25. The elder shall seure the younger, pertaineth not unto the salvation of a man, but unto a temporary thing: and that God is able of his own free will to appoint, that a man should become a servant, and poor, will he, nill he, and yet be not rejected from eternal salvation. And with the same purpose he wresteth that place of Malachi, that Paul alleged, jacob I have loved, and Esau I have hated: that the Prophet doth not seem to speak of that hatred, whereby a man is damned for ever, but of a temporary affliction only of Esau his posterity, that their country should be wasted, without hope of repairing. But hereto tend these exceptions, as though Paul unfaithfully (which God forbidden) cited the scriptures, or else produced those things for testimonies, that could make little to his purpose. As Erasmus was not ashamed to refer to this place that, 
A●●ll speech of Hierome.  which Hieronyme elsewhere too proudly surely, and unchristianly, yea, profanely writeth, that in Paul those things disagree, which are not repugnant in their places. Which thing if it be true, the Apostle abused the simplicity of the unskilful, as wicked Prophyrie reproacheth him.  
Answer. But to the point. First it is answered by granting that albeit prophetical testimonies should speak only of corporal things which is not true: 
The elder shall s●rue the younger.  yet that could nothing at all hurt Paul's purpose or ours. For the weight of the argument lieth herein, that jacob through the only grace of the caller attained to that place, whither Esau did not attain, neither came it to pass by the merits of the one or the other, that the one should be preferred before the other, and should be deputed to Lordship or servitude, to love or hatred.  
Here it maketh no great matter whether we understand the words of the oracle concerning spiritual Lordship and servitude, or corporal. Which thing in like manner is of force touching love and hatred. If we please to understand the saying concerning temporal Lordship and servitude, as far forth as the Idumeans, who were to come of Esau, were in subjection in the time of David and Solomon: albeit that sense and meaning be very slender, yet the argument will be strong from the lesser after this sort: 
Argumentum à ●inori.  If it came to pass not for the merits of the one or other: that the posterity of jacob had dominion over the posterity of Esau, but because it so pleased God: how much more ought we esteem the calling of some before others unto true Lordship, and a heavenly kingdom by the only grace of the caller, and not by works?  
Secondly it is evidently proved out of the very text, that the Prophet in that saying: The elder shall serve the younger, speaketh not of temporal things only. For thus stands the Oracle Gen. 25. Two people shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger. Here manifestly two people are discerned: the one is received into the grace of God, although it be the younger, that it may be God's people, as it was proved by the event itself: the other is repelled from that grace. But to be taken for the people of God, or not to be taken, pertaineth not to temporal good or evil things only, but to all things. For our God is not only the God of temporal things, but of all things: 
Psalm. 144. The true meaning of the prophesy of jacob and Esau.  whereupon the Psalmographe praiseth that people to be happy, to whom the Lord is God. And that is the meaning of the prophecy, that the posterity of jacob, and not of Esau was chosen of the Lord, wherein his Church should be, and the true worship of God his word, blessing, promise of Christ, his spirit, and eternal kingdom: which thing also the Scripture afterwards more largely confirmeth, where it describeth how jacob is blessed, 
The blessing of jacob.  and that he receiveth both the promises and the kingdom: for hitherto tendeth Isaaks blessing pronounced upon jacob, Gen 27. not that the holy patriarch would include the hope of his son in the world, which he himself contemning, waited for a better country, to wit, a heavenly: but that he might testify towards him the favour of God in all things, and might make him that prince, and head over a holy and an elect people.  
All which things Paul briefly declareth, sending us to Moses that handleth these things more fully: so that we may say, that the testimonies which Paul citeth, do disagree more strongly in their places, than in Paul.  
To the same end pertaineth the saying of Malachi, which Paul joining with the former, sufficiently testifieth that one meaning is to be sought for in both. He saith therefore: jacob I have loved, but Esau I have hated. Wherein is signified, 
jacob I have loved.  that God of his free love hath so severed jacob from Esau, that in his posterity the Church should be conserved and continued: and that God also made known his love towards the Israelites, by giving them that good land, and by the restoring of the people into the same out of the captivity of Babylon, when no such thing happened to Esau's posterity. Let those things be compared with these, which Moses Deut. 7.6. inculcateth of the election and love of Israel. And whereas we say that jacobs' seed was chosen to be the Church, the Idumeans and other nations rejected from that dignity; it must be understood for the time of the old Testament, and that indefinitely definitely as of the body of the people, & not of every one that should come of Esau's posterity or of other nations. 
Thes. 644. & sequent.  Which thing while Huber observeth not, he faulteth here foully in wresting certain sayings of Beza, as though no man, but one carnally coming of jacob, could be saved in old time, or as yet may. What shameful dealing is this? what pleasure of falsely accusing a man? Why doth he not feign the same thing in Paul? 
Acts 14.16. Ephes. 2.  For he saith, that the Gentiles were strangers from the covenants of promise, having no hope, and being without God and Christ. But both these answers already brought are Luther's confuting Erasmus, so that it is marvel that any Lutherans should be found, who rather than they would yield to the truth, would seek after Erasmus his shifts & means to escape, and would not rest themselves in Luther's sound answers for the truth. He surely, whom we mentioned even now heats himself and laboureth, how he might show that jacobs' dominion, love, & blessing pertain to corporal and temporal things, and not to spiritual and eternal, which thing by Luther's judgement is not true.  

Hubers exceptions.  The same person urgeth this also, (to the intent we may seem not only to match but to surpass the industry of Erasmus in seeking shifts to escape,) that jacob and Esau are not opposed as two singular persons, but that the posterity of these twain collective are noted. Neither that only, but also by the name of Esau he comprehendeth all nations, and thus expoundeth: 
Thes. 6 35. & 〈◊〉.  I have hated Esau, that is, the Gentiles, I have loved jacob, that is, the jews: that the sense may be, that free and just will of God the Israelites in old time were beloved and chosen to be the people of God, the Gentiles being overpassed and left out: as on the contrary, in the time of the new Testament the Gentiles were elected to this end and the jews rejected. Whereof he laboureth to infer, that Paul doth not entreat of precise election or reprobation to life or death eternal.  
Answer. I answer: Concerning the antecedent, we easily grant, that under the name of jacob and Esau, the posterity of both is to be understood neither do our writers dissemble it so that there was no need for the adversary almost in 50. propositions to set himself on work about this, that is not in question. But granting that, we deny the consequence. For this is the Apostles meaning, and hitherto he aimeth, that for all the unbelief and abjection of the greater part of the jews, God doth not cast away his people, whom he foreknew, but saveth them according to the election of grace, as chap. 11. Rom. in plain words that distinction is expressed. 
A double election of Israel.  So he considereth a double election of Israel: one general and external, whereby the whole carnal Israel being separated from other people, 
General.  was consecrated to be the peculiar people of God: of which election we read Deut. 7. and elsewhere often. For he vouchsafed all the Israelites alike the same testimonies of his grace, to wit, his word and Sacraments. The other a special and secret election, included in the general: 
Special.  when God of his mere grace according to the hidden counsel of his will chooseth for himself, and reserveth to salvation whom pleaseth him, out of the number of the children of Israel, that was as the sand of the sea. These things are plain by the order of Paul's discourse, and by the distinction set down in the beginning, to wit, of the children of the flesh, and of the promise. For all (saith he) that be of our father Israel, are not Israelites, neither are all therefore sons, because they are the seed of Abraham, but in Isaac shall thy seed be called: that is, they that are the children of the flesh, are not the children of God: but they that are the sons of promise, are counted for the seed. He calleth them the children of the flesh, 
The sons of the flesh.  that come of Abraham according to the succession of the flesh, who had already an excellent prerogative above other people & tribes for the grace of the covenant among that people. 
Children of promise.  But he calleth them the children of promise, who were freely given to Abraham by promise and faith, in whom a far more excellent dignity and grace of God did reign and flourish. And such truly are of the jews and Gentiles: but now we speak peculiarly of the jews.  
Objection. But this spiritual election seemeth cannot be proved by testimonies touching the general election of Israel, and the general rejection of the Ismaelites, Idumeans, and other nations.  
Answer. 1 Answer. It may truly, albeit not the same way, so that we may without any difference take the one for the other. But thus proceedeth the Apostles reason: Seeing by a free promise Isaac was preferred before Ishmael, and jacob before Esau, that from them a chosen issue of Abraham might flow, and God's Church in the earth: and that Ishmael & Esau might severally have their nation also, but a stranger from the Church: It is no marvel if God out of Israel choose unto himself at his pleasure such as he thought good to save. Answer. 2 Again some answer, albeit the prophetical testimonies be properly to be understood of the posterity of jacob and Esau after the foresaid manner: yet it is not amiss, if in the very persons also of jacob and Esau, as in the heads of this double posterity, we say, that an example of particular both election and also reprobation was set forth. Certainly Augustine a writer of an exquisite judgement, and greatly busied in this matter, thinketh that Esau was rejected from the grace of salvation, whereunto jacob was elected. His words are: Esau had not the mercy, 
Ad Simpl. lib. 1.  through which jacob was made good, that he also by it might be good. And by and by: This mercy was withdrawn from Esau, (saith he) that he should not so be called, that he should be inspired with faith in his calling, and believing might work well. What? doth not the author to the Hebrews very confidently seem to censure Esau? But it is nothing material scrupulously to search out whether he were saved or perished, seeing the truth of predestination even without this may be defended.   

CHAP. X. Other proofs of free election.  
THese things being thus set down to avoid the subtle arguing of the adversaries, let us proceed to other testimonies of the Scriptures, wherein is proved the free election of such as shall be saved according to the most free will of the chooser.  
Rom. 11. there is a most manifest place. The Apostle saith: 
The 1. place, Rom. 11.  That God did not cast away his people, whom he foreknew: that is, predestinated: for difference sake from the carnal Israel, which also was the people of God by outward calling. For that absurdity seemed to follow, if the jews should be cast away for unbelief, that God seemed to renounce his own people. Here Paul distinguisheth between the people of God called, 
A foreknown people.  and elected (or as he himself calleth them) foreknown: meaning the knowledge which is joined with approbation, according to which they are called foreknown, whom God receiveth, & whom he hath separated as his own to be saved from other multitudes of men. Otherwise if the phrase should be meant of bare knowledge, that restraint were in vain, seeing even such as shall be damned cannot avoid the knowledge of God. And that he might show whom he calleth foreknown, he added, by the example of the times of Elias, that among the unbelieving and obstinate people there was a reservation made according to election. And by and by he saith: Israel obtained not that which he sought for: but the election obtained it, and the rest were hardened. Therefore in this election and in that reservation, which is made by the election of grace, he would have a people to be meant, whom therefore God had not cast away, because he foreknew them, 
De bono persever. cap. 18.  as Augustine at large expoundeth. But what saith he further of that election? what cause thereof doth he assign, beside the mere grace of the chooser? For he saith: So at this time also there is a reservation made according to the election of grace, that is, free election, after the Hebrew phrase. And if it be of grace, it is not now of works: else grace is no grace: if of works, it is not now of grace, else work were no work. Nothing could be spoken more roundly to exclude all respect of works in men.  
There followeth now a notable place to the Ephe. 1. Blessed be God the father of our Lord jesus Christ, 
The 2. place. Ephes. 1.  who hath blessed us with every blessing in the heavens in Christ, as he chose us in him before the foundations of the world were laid, that we should be holy and without fault before him through love. Who hath predestinated us to be adopted for sons through Christ jesus in himself, according to the good pleasure of his will to the praise of his glorious grace, whereby he hath freely accepted us in that his beloved.  
First of all it is manifest, that nothing can be set down as the cause of predestination, that is, the effect of predestination, no not surely as it is in the foreknowledge of God. But Paul witnesseth, that whatsoever will or good work is in man, is the effect of predestination. For he chose us not, because either we were, or would in time to come be holy, but that we should be holy and without spot before him. Therefore no good thing in man, although it should be meant as it is in the foreknowledge of God, can be the cause of predestination, or election to life eternal.  
Beside this argument, which is the principal out of this place, there be others also. Let the second argument then be from thence, that the Apostle testifieth that we are elected in Christ. They that are chosen in Christ, are chosen doubtless not of their works, or for any respect of their worthiness properly. For so they should be said to be elected in themselves, and not in Christ.  
Thirdly, we are elected being not as yet borne, yea before the creation of the world, when we had done neither any good nor evil. Neither can that shift have any place, touching the foreseeing of some good in us, because, as I also above mentioned, and the precedent words of the Apostle did confirm; no good could be foreseen in us, but what was prepared of God by the grace of predestination.  
Fourthly, the last end of our election is the acknowledging, and setting forth of the glorious grace of God, by which he doth freely make us acceptable unto himself in that his beloved. But this end God could not obtain, unless election were every way free. For wittily and truly saith Augustine: It is not grace any way, 
A fine saying.  if it be not freely bestowed every way.  
Fiftly, Paul expressly assigneth the cause of our predestination, when he saith: He hath predestinated us according to his good pleasure: he doth not say, according to the purpose of our will, as though God did respect our future good works, or the consent of our will unto his offered grace, or else the good use of our free-will, or such like thing in ourselves. The Greek words are very significant, 
Why God chooseth this man, and not that.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore to such as ask the question, why hath God chosen these men, and not those, the answer is most true and good: because it so pleased him. As Christ allegeth no other cause of the Gospel hid from the wise, and revealed to babes, but the good pleasure of the father. And surely if we diligently consider in the Scriptures, what things are taught of the cause of predestination, we shall see them come for the most part to these heads: namely, To the good pleasure and will of God, which two words are joined together, Eph. 1. To his purpose, that is, according to election, Ro. 9 To his power also, as the Apostle saith, Hath not the potter power? Lastly, unto the mercy and love of God: when he saith, It is not in him that willeth, nor in him that runneth, but in God showing mercy. And, jacob I have loved, but Esau I have hated. But concerning works done, or to be done, the Scripture speaketh not a word in this matter, but always to exclude them, as from vocation and justification, so also from election.  
Furthermore, hitherto tendeth that which the Lord saith, 
The 3. place. joh. 15.  joh. 15. Ye have not chosen me, but I have chosen you. And we had chosen him, if according to our faith, or good will, election had been. If we should be chosen of God, saith Augustine, 
De praedest. sanct. cap. ●3.  because he foresaw that we would believe, and not that he himself would make us faithful, doubtless we ourselves should first choose him by believing in him, that we might deserve to be chosen of him. He taketh away this altogether, who saith: Ye have not chosen me, but I you.   

CHAP. XI. Of the cause of reprobation.  
IT sufficiently then appeareth by so many proofs alleged, that God elected his Saints in Christ unto eternal life, not for any works, or through foreseeing of their faith: but according to the purpose of his own will, of mere grace, which doth not find, 
Aug. hom. in Io. 38 & epist. 106  but make them to be elected, as the ancient saying is. And albeit we seem with the same labour not obscurely to have touched, what must be held concerning the cause of reprobation: yet to make the matter more clear, we think good severally to declare, 
The cause of reprobation, is the will and good pleasure of God, and not foreseen unbelief, or sins.  that the cause of reprobation consisteth not in the future unbelief of the reprobates, or other sins, which God foresaw, but in the will of God himself, choosing whom he pleaseth, and reprobating whom he pleaseth, by his will, which is surely remote from our senses, yet most right, and to be adored rather than curiously searched into.  

The 1. reason. Rom. 8. Ephes. 2.  For if sins were the cause of reprobation, we had all been reprobates: seeing all of us are under sin, the children of wrath and eternal death, that such election should adopt, as abdication doth refuse. And albeit the grace of the Mediator be offered us in the Gospel, yet it is God's gift, that we begin to have faith, and do hold it unto the end. For what hast thou that thou hast not received? 
1. Cor. 4.  Why then is this mercy withdrawn from the reprobates, 
Mark this. Aug. ad Simpl. lib. 1.  that faith is not inspired into them? Is it, because they will not? No. For so on the contrary the elect should therefore believe, because they are willing: and so God should not give them faith but they by being willing should bestow it on themselves, and should have some thing that they had not received.  

The 2. reason.  Further, if we should consider reprobation to slow from unbelief, or from malice foreseen, it will necessarily follow, that election dependeth on faith or works foreseen. This reason is Augustine's, but that he speaketh particularly of jacob and Esau: If (saith he) we grant, 
Aug. ad Simpl. lib. 1.  that Esau was not hated but for the desert of unrighteousness, it followeth that jacob was loved for the merit of righteousness. Again, If because God foresaw the future evil works of Esau, therefore he predestinated him to serve his younger brother: even God predestinated jacob therefore, that his elder brother should serve him, because he foresaw his future good works.  
Paul doth alike speak of both: 
The 3. reason.  While the children were yet unborn, when they had done neither good nor evil, that the purpose of God might stand sure according to election, not of works but of the caller it was said: The elder shall serve the younger. These words Augustine weighing, expressly writeth in the foresaid place: that Esau was rejected for no desert because both he was unborn, and also had done nothing, no not in the foreknowledge of his future evil will: because so jacob also had been approved by the foreknowledge of his future good will, and in vain it should be said, Not of works. The same things he writeth ad Laur. cap. 98.  
The objection that the Apostle moveth: 
The 4. reason. Rom. 9  Is there therefore unrighteousness with God? and the answer to that objection, and also the parable of the potter, of his own power and will making vessels to honour, and vessels to dishonour, fully confirm our opinion: that as we can assign no other reason of the election of the one, so of the rejection of the other, but because it so pleaseth God, for the manifestation of his mercy or judgement.  
Hereunto may be added the case of innumerable children without the Church, who are prevented with death, 
The 5. reason.  before they have the judgement of reason, and cannot be justly reproved for the neglect of helping grace. If such as dissent from us be asked concerning these, whether they think that none of them do perish, they dare not I suppose deny: If they perish, they are reckoned among those whom God hath rejected: yet he could foresee in them no contempt of grace, seeing they should not have it, yea he foreknew rather that they should not contemn grace.  
Neither doth that device any thing help them, that God saw what they would do if they had recovered. For God in punishing and pardoning respecteth not what any man would do, but what good or evil he hath done in his body. Thus it is manifest, that the reprobation of the ungodly, no less than the election of the Saints dependeth upon the only will of God, and not upon the foreseen good or evil wills of men.  
Neither is it material, that some persons defame this doctrine by this or that name, and endeavour to make it odious. It is the doctrine of the Scriptures, and defended by Augustine constantly as we see, 
Augustine and many other writers, avouch and maintain this doctrine of reprobation.  according to the Scriptures. As also by Hilary, Prosper, Primasius, and others, who long ago well perceived the naughtiness of the Pelagian spirit. Prospers words out of his epistle to Augustine of the remnants of Pelagian heresy, are: That according to God's purpose before the world, there was made a difference between them that were to be elected, and rejected, and that some were created vessels of honour, and others vessels of dishonour, according to the good pleasure of the creator. And again he saith: that God according to the purpose and counsel of his own will, in his secret judgement, but yet in a manifest work, made one vessel to honour, another to dishonour: whereas no man is justified but by grace, and no man is borne but in sin. And this (saith he) they of necessity grant that confess that all good merits are prevented by grace, and by it have this free gift, that they might be.  

Lib. 1. dist. 4●. Thom. part. 1. q. 23. & in 9 ad Rom.  Neither is the doctrine any other of the Master of Sentences, as they call him: for he saith, He chose whom it pleased him, of his free mercy, not because they would be faithful, but that they might be faithful. So also he reprobated whom he would, not for future merits, which he foresaw, yet in most upright truth, and beyond our understanding. The same opinion Thomas Aquinas, and other Schoolmen of no obscure account do follow, and do confirm it with strong reasons.  
Look also Luther's judgement in his book of servile will, where, upon the place of Malachi he boldly writeth these words: Eternal and unchangeable is the love of God, 
Luther. de servo arbis.  eternal is the hatred of God towards men, before the world was made, not only before the merit and work of free-will. And he manifestly rejecteth it as a feigned thing, that God should be said to hate them while they were yet unborn because he foreknew, that they would commit things worthy of hatred. 
Rom. 11.  Neither is this any hindrance, saith he, because we read that the jews for the merits of their unbelief were cut off from the olive tree, and that the Gentiles were graffed in by faith. We know that men by faith are engraffed, and by infidelity cut off, and that they are to be exhorted to believe leaest they be cut off. 
The very point of the controversy of predestination.  But we dispute not what followeth believers or unbelievers, but by what merit, by what help do men attain to faith, whereby they are engraffed, or to unbelief whereby they are cut off. This merit Paul describing unto us teacheth, that by no work of ours, but by the only love & hatred of God it cometh to pass. All these words are Luther's.  
The same man afterward upon the similitude of the potter and clay, answering the cavil, that this potter (as Erasmus in his Diatribe did interperet) maketh a vessel, to dishonour through precedent merits, as he rejected the jews for unbelief, and received the Gentiles for their faith: If God (saith he,) do thus, why murmur they, and find themselves grieved? why say they, wherefore doth he complain? who shall resist his will? 
Mark this well  what need had Paul to repress them? further, where is the power that the potter hath to do what he will, if being subject to merits and laws, he is not suffered to do what he will? for the respect of merits fighteth with the power and liberty to do what he will, etc.  
Therefore what unreasonable dealing is it? and what envy against the truth, to cast in our teeth Caluinisme, because we avouch, that neither the righteousness nor maliciousness of men, but the secret will of God is the cause why grace plucketh some out of the common destruction, whereunto we are all subject by nature, and doth not pluck others? If this be Caluinisme, what shall be done to Luther, to say nothing of the ancient writers?  
Yet it is to be observed, that we do not maintain, as our adversaries spitefully do imagine of us: 
The slanders of Hub. thes. 350. Zanch de nat. De●fol 669. Visi. admon. Neost. pag. 113. Bez. resp. 2. ad Col. Momp. fol. 223.  That no man is condemned for sins or unbelief as the foregoing cause. We teach the contrary, and our men with one consent have always taught, that God taketh punishment of none, and no man shallbe damned of him, but for sin. For punishment hath no place but in respect of sin.  
Moreover this is also true: That as God damneth not any but sinners, and such as deserve damnation for sins, so also he hath not decreed to damn any but for sin. For whatsoever God doth in his time, also he determined from everlasting to do after the very same way, as it is done. Therefore because he damneth the reprobates, and will damn them for sins, doubtless he also decreed from everlasting to damn them for sins. And from hence again the depraving of our doctrine by the adversaries appeareth, when they feign that we teach, that God without respect of sin, 
Note. God decreed to condemn none but for sin.  of his sole and absolute will, hath appointed some men to damnation. Yea Gods decree is of the condemnation of sinners only, and that for sins.  
But seeing we be all sinners, and worthy of damnation, why God hath predestinated these men to bestow upon them freely glory, and hath predestinated others to be punished in his just judgement for sins, hereof we have no cause to allege, beside the alone, and that free and just will of God. Th● very thing is meant by the distinction that some make, 
The decree of predestination, and the execution of that decree.  between the decree of predestination, whereof there is no cause but the will of God, and the execution of the decree, the cause whereof be the sins of such as shall be damned. From the meaning of which distinction, that which Thomas writeth, doth not disagree: 
Expos in 9 ad Rom.  That the prescience of sins may be called some reason of reprobation in respect of the punishment, which is prepared for the reprobates, to wit in as much as God purposeth to punish the wicked for sins, which they have of themselves and not of God. 
Ec●●us in Chrysopass.  And according to Richard, (as Eckius reporteth.) The merits of men are the reason of reprobation, in 
* Quantum ad connotatum.  respect of that which is notorious, which is temporal bardening, and future damnation: but (saith he) there is no reason, to wit, in man, of the pre-ordination unto that damnation.  
Caluin respecting the same thing, 
Comment in ●. ad Rom.  granteth that the next cause of reprobation is, that we are all accursed in Adam, by native corruption, which is dispersed throughout all mankind, which is sufficient unto damnation. As Esau (saith he,) was worthily rejected, because naturally he was the child of wrath: yet Paul avoucheth that without respect of any fault or vice, his condition was worse than his brothers, that we may learn to rest in the naked and simple good pleasure of God. What need many words? whom God hath reprobated, therefore he hath reprobated because he would. But he hath reprobated, that is, foreordained to inflict just punishment for sin. As Augustine also is rightly understood when he saith, 
Cont. duas epist. Pela. li. 1. c. 20.  that God maketh some vessels of wrath according to merit, (for naturally we are all the children of wrath) & others vessels of mercy according to grace.   

CHAP. XII. A confutation of certain objections against the expounded doctrine of the cause of Election and Reprobation.  
But the greatness of the question which we handle, troubleth the senses of men that too proudly reason of the will of God: whereby it cometh to pass, that many object many things against this height of the divine mercy and judgement, whereby, when there is no diversity nor difference of merits among men themselves, one is predestinated, that he might be severed and chosen out of the mass of perdition, and be made a vessel for honour, and another is reprobated, to be a vessel for dishonour.  
First the very name of Election seemeth to be against it. For Objection. 1 Election specially is made in respect of some quality, whereby one excelleth or seemeth to excel another. So we are went in choosing to prefer fair things before ill favoured, sit things before unfit, and more profitable things before such as be less profitable. Therefore it seemeth that we must say, that God also respected something in the elect, for which cause he preferred them before others. 
Esay 55.  Answer. Answer: The thoughts of God are not as the thoughts of men, neither his ways as our ways, saith the Lord. We men are wont to choose after the aforesaid manner: 
Election and love in God, is fair otherwise than in men.  but election and love are far otherwise in God than in men. For the will of man is moved to love by beholding of some good in the thing loved & in respect of some good (as it is said) true, or else in appearance, it prefereth the thing it chooseth before another, and counteth it dear. But the will of God is the cause of all goodness in the creature: and therefore God loveth man not for any good thing that he can choose in him, 
What it is to love.  but rather because he loveth him, therefore in choosing he preferreth him before others: to wit, by willing that good to him, which he willeth not to another. For to love is to will good to a man.  
Objection. 2 Secondly the Apostle saith, 2. Timothy 2. In a great house there be not only vessels of gold and silver, but also of wood and earth: and some surely to honour, others to dishonour. If therefore a man shall purge himself from these things he hall be a vessel for honour, sanctified and fit for the Lords use etc. Therefore that we may be vessels for honour or dishonour, elect or reprobates, it dependeth on ourselves,  
Answer. But doubtless, they that abuse this place, must needs first with Sophysters and the enemies of grace also maintain, that the cleansing of a man consisteth in the strength of free will. For as long as it is the benefit of grace, it abideth to be the effect of election, (whereby vessels for honour are made) and by no means can be the cause of it. Further the consequence is denied, because in that place he handleth not the cause of predestination, as Ro. 9 but only a mark is taught, whereby we may know the elect and the Saints: which is a sincere and constant confession of God's name, 
The true sense of the Apostles words before.  and a study of righteousness: For the Apostle preventeth the offence that might arise of the Apostasy of Hymeneus, and Philetus, men of great worth as they had been esteemed, and showeth to the comfort of the faithful, that the elect cannot perish, but that they be known to God, and not to us, unless it be by the effects, and by that that followeth, (as we speak) according to the rule; Let every one that calleth upon the name of the Lord depart from iniquity. Therefore it is our part to persever in a true confession, to embrace righteousness, and not to join with the teachers of errors, and other wicked men, that we may be, that is, in very deed may testify, that we are the vessels of honour.  
We are commanded, 2. Peter 1. 
The 3. objection.  to make our calling and election sure to wit, by good works, as some Greek and Latin copies have it added, and the sense of itself requireth it. The argument will be such as this is:  

That is the cause of election, whereby it is made strong and sure.  
But election is made sure by good works.  
Therefore good works are the cause of Election.   
Answer. It is answered, in respect of God, election is firm in itself, or in the purpose of God the chooser: 
2. Tim. 2. Rom. 9  because as the Apostle witnesseth, the foundation of God standeth sure, and his purpose according to election abideth not of works, but of the caller. But in respect of us, election is made sure by good works, as by the effects. For, because we be elected, that we may be holy and blameless, not without cause is holiness of life accounted the trial and declaration of election.  
And this is the meaning of Peter's words. From whence an answer is apparent unto the first proposition of the argument by a distinction: By what thing election is made sure, to wit, in respect of God, that thing is the cause of election. But by our good works election is made sure not in respect of God but of us, as by the effect and the sign, as it is said. So faith, so justification, so the inheritance of eternal life are made sure unto us, by the ready and unfeigned study of good works. Neither yet are good works therefore the cause of faith, and justification, but the effects of them, and a sign of eternal life freely to be given by and for Christ. And generally, whatsoever confirmeth another thing, ought not forthwith to be counted the cause of it.  
obieon. The 4. We are expressly said, to be elected according to the foreknowledge of God the father. 1. Peter 1. Answer. Well: but not according to the foreknowledge of our faith, or of works, or of any thing inherent in us. But God who knoweth all things from everlasting, 
Acts 15.  when as yet we were not, chose us according to his foreknowledge, whereby he knoweth all his future works, and hath disposed them from eternity.  
objection. The fift We are elected in Christ, saith the Apostle, Eph. 1. Therefore we are not elected by any absolute decree, or mercy of God, but limited and described in Christ. Answer. I answer, there is deceit in the word absolute. 
The decree of election how far absolute or not.  The decree and mercy of God, according to which he chooseth some out of mankind that shall certainly be delivered, may be called absolute, as touching the cause, as far forth as nothing inherent in the elect themselves, can be the cause of either the decree or mercy: (against which the opinion of the Pelagians and Semipelagians, did set the foreseeing of works, or of faith also, or unbelief:) but in the respect of the means, whereby he appointed to save the elect in mercy, that mercy is wholly limited in Christ the Mediator, by whom God decreed to save, whosoever are saved. 
To be chosen in Christ, what it is.  Therefore the meaning is: He hath chosen us in Christ, not as being in him, or would be afterward as of ourselves, but that we might be in him, and by him might be saved. And so Paul himself expoundeth: He hath predestinated us, that he might adopt us for sons thorough Christ jesus, and that according to the good pleasure of his will. And this very thing is also in force concerning reprobation: that God neither destroyeth nor hath purposed to destroy the reprobates by absolute justice, to wit, without their desert: but whom he destroyeth, he destroyeth, and hath purposed from everlasting to destroy for sins.  

The sixth objection.  That which is the cause of justification, the same is of Election: and that which is the cause of damnation, is of reprobation: But the cause of justification is faith concurring with the mercy of God and apprehending it: and the cause of damnation is unbelief despising the grace of God offered in Christ, and other sins, Therefore etc. Answer. I answer: there is a fault in the Mayor. They that be justified be elected surely, so that we may in judging by that which is later, determine, that doubtless they are elected, who by faith lay hold upon the mercy promised for Christ's sake, and do not cast away that confidence unto the end. But it neither aught nor can be granted that the next cause of justification and election is one and the same (such as faith is in the matter of justification.) For justification is the effect of election, as even saith itself, whereby we are justified, according to the saying: Whom he hath predestinated, them he hath called, 
Rom. 8. Acts 13.  whom he hath called, them also he justified. Again, As many as were foreordained to eternal life, believed. And now it is manifest, that the cause of the cause, that is, election, is also the cause of the effect, or the thing caused, (as they do say,) to wit, of justification, but not contrariwise: because one & the same thing should be the cause of itself. Wherefore the very effects of election may be so ordered, that one is the cause of another, as faith of justification, justification of glorification: but no effect of election can be considered as the cause thereof; and by consequent faith, seeing it is the effect of election, cannot be thought to be the cause of it as well as of justification. 
The effect of Reprobation is Gods forsaking after which follow unbelief and other sins. The 7. objection.  The same we may judge of unbelief and other sins which albeit properly they are not to be called the effects of reprobation, yet the effect thereof is God's forsaking, after which unbelief and other sins do follow.  
This whole answer is confirmed by those things, which before in the 11. chapter are recited out of Luther concerning the jews, that were through unbelief cut from the Olive tree, and the Gentiles grafted in the same by faith.  
The seventh objection is like unto this. We must judge of Predestination neither by reason, nor by the law, but by the Gospel: But the Gospel witnesseth that the believers are received in to grace, & saved, and thereby are elect: & on the contrary, that unbelievers and such as continue in sins are damned, and thereby reprobates. Election therefore and reprobation depend on faith or unbelief of men. Answer. But there is more in the conclusion. For the Minor affirmeth nothing of the cause of predestination, but showeth only this, that by the mark of faith or final unbelief, the elect or reprobates are discerned. Whereupon this only followeth, that we must judge also according to this testimony of the Gospel, who be elected, who rejected. In the mean while the Gospel doth not deny, but manifestly affirmeth, that faith, obedience, perseverance, are the free gifts of God, and are given, or not given of him, to whom it pleaseth God according to his good pleasure: Mat. 11. vers. 25 and 13.11. john 6. vers. 44.45. and 65. and 10 vers. 26. Ephe. 1.8.15. and the rest. 2. Tim. 1.9. Heb. 8.10. jer. 31. etc. Hence in judging according to the Gospel, 

A Syllogism proving by the Gospel, that God hath decreed to save some and forsake others, only of his good pleasure and will.  
we shall gather (as the Gospel teacheth a) man to be saved or not saved: so God hath appointed from everlasting to save or not to save him.  
But the Gospel not only teacheth that a man is saved by faith, and doth perish through unbelief, but also teacheth that even faith and other benefits, by which as by means man cometh to salvation, are given to some and not given to others of God, even as pleaseth him.  
Therefore even faith and such kind of benefits unto salvation, God hath decreed from everlasting to give to some men, and not to give to others, even as it pleased him.     

CHAP. XIII. A wicked eye without cause suspecteth God of unjustice.  
Objection. THat objection now followeth, which arising from the rashness, (that I may not say, the impiety) of humane reason, greatly troubleth the minds of the simple. And that is, that the wicked eye of man's wit suspecteth God of iniquity, if without any merits of good or evil men, he choose one, 
The reasons of the objection.  and refuse another of his mere will, for it seemeth unjust in distributions, if we distribute unequally to them that be equal. But men, if we set aside the difference of merits, are equal. Therefore if without difference of merits, God doth unequally distribute, choosing one, and refusing another, it seemeth that there is unrighteousness with him. Further how shall we defend the righteousness of God, if of his mere will he hath predestinated so many thousands of men, not moved with any merit or work of theirs, unto eternal torments. This seemeth unjust, cruel, and intolerable to judge of God, and herewith so many and great men in so many ages have been offended, and who would not be offended, saith Luther, 
De ser. arbit. Answer to the first reason of the objection.  when he had largely answered this very objection. Concerning inequality, already before I have answered, that it appertaineth to justice, in those things that be distributed of duty, that unequal things be not distributed to them that be equal: but not in those things, which a man of his own accord and of favour distributeth without any injury of another. As that householder reproved them that murmured: Friend, I do thee no wrong, take that thine is, and go thy way. I will give to this last, as unto thee. May I not do what I will with mine own? Is thine eye evil because I am good? Let them therefore learn to restrain that wicked eye, who murmur against God as unjust, and an acceptor of persons.  
Objection. But say they, it is an unjust thing, that in one and the same evil cause one man is delivered, and another punished, because it is a just thing that both be punished. Answer. Yea both are just, whether the creditor require his debt, or forgive his debtor, so it be without defrauding any man: but it is unjust only, to require that which is not due. 
August. epist. 105.  Therefore Let us (as Augustine godly adviseth us) give thanks to our Saviour, seeing that we see not that rendered unto us, that we know, in the damnation of them that are like us, to have been also due unto us. Neither let us be unthankful, 
De bono persever. cap. 8.  that our merciful God (according to his good pleasure, to the praise of his glorious grace) hath freed so many from so deserved destruction, that if he should deliver none from thence yet he should not be unjust.  
Answer to the second reason. Further, as for the multitude of such as perish, I answer, that neither in respect of them is there any unrighteousness in God. For on whom there is no mercy showed, 
Enchirid. ad Laur. cap. 99  them God judgeth, he dealeth not unjustly with them. And as undeserved grace is given to such as are freed: so no other but due punishment is rendered to them that are damned, that neither they can boast themselves to be worthy, nor these complain that they are unworthy. 
Epist. 105.  For because the whole lump is worthily condemned, justice rendereth due dishonour, and grace bestoweth due honour, not through the prerogative of desert, nor by necessity of destiny, nor by rash fortune, but through the depth of the riches of the wisdom and knowledge of God. 
De bono pursue. cap. 8. epist. 106.  If therefore God's goodness be understood in forgiving debt, and his equity in requiring it, there is no way iniquity found in God. He commendeth mercy that is set free, and he that is punished blameth not judgement.  

Do praedest. & great. cap. vlt.  I will say somewhat more with Augustine. If mankind, that at the first was created of nothing, should be borne without the due original of death and sin, & yet the omnipotent creator would for ever condemn some of them to destruction: who could say to the Almighty Creator, why hast thou done thus? For he that freely gave them their being, when they were not, had power to appoint to what end they should be. Neither could the rest say, why should Gods will vary, all men's merits being alike? because the potter hath power of the clay. But now seeing just punishment is rendered to such as shall be damned, and undeserved grace is bestowed upon such as be saved; what man forgetting man's condition, may discuss the secrets of God's mind?  
Objection. But some man will say: Why will he in the same matter punish me rather than him, or free him rather than me? Answer. I answer, that it is in God's will, and not in ours, as it is not in their will that be debtor, but in his to whom a debt is due, that he either requireth, 
Ad Simpl. lib. 1. q. 2.  or forgiveth the debt. Hereupon Augustine: In Adam we all die, and we are one lump of sin, owing punishment to the divine and high justice, which whether it be exacted or pardoned, there is no unrighteousness. And it is an arrogant part in debtor to judge, of whom it is to be required, and to whom it is to be remitted. It belongeth to God to require it of whom it pleaseth him, and to forgive it to whom it pleaseth him, who doth not require that which is not due, neither forgiveth that which is none of his. The same writer elsewhere: 
Epist. 105.  Why God doth thus to one man, and otherwise to another, his ways are unsearchable, and his judgements past finding out: the great depth whereof we ought rather to reverence, than curiously to search out, that we may escape a dangerous downfall.  
Therefore repressing the impudency of this question, let us say with the Apostle: 
Rom. 11.  O the depth of the wisdom and knowledge of God, how unsearchable are his judgements, 
How the mouths of wicked men must be stopped about this doctrine.  and his ways past finding out? Also: O man, who art thou that reasonest with God? Doth the pot say to the potter, why hast thou made me thus? Hath not the potter power over the clay? Neither let it grieve us thus to stop the mouths of exclaimers. For if they be not ashamed to gainsay not us, but Paul; why should it irk us to tell them this again and again, that the Apostle hath said? 
De verbis Apost. serm. 20.  Augustine notably following the Apostle saith: Thou man, expectest from me an answer, and I am a man. Therefore let us both hear him that saith: O man who art thou? Better is faithful ignorance, than undiscreet knowledge. Seek for deserts, thou shalt find nothing but punishment. O height. Peter denieth the thief believeth. 
Mark this notable saying.  O the depth. Seekest thou a reason? I will be abashed at the depth. Reason thou, I will marvel. Dispute thou, I will believe. I see the depth, I cannot reach to the bottom. Paul rested because he found a thing to marvel at. He calleth them judgements unsearchable and art thou come to seek them out? Again, 
Serm. 254. de Temp.  I confess the counsel of God as a man, I cannot declare it. For with the Apostle Paul I know how to be astonished: O the depth of his wisdom and knowledge. To us belong consideration admiration trembling & exclamation, because we cannot pierce into them: but unto him what? glory for ever and ever, whether it be concerning the vessels for honour, or vessels for dishonour.  
And in this place we must be admonished, that in the things that have been spoken, 
Ad ●an●. ca 99  there is great reason rendered against certain foolish men (whom the forenamed author often nippeth) who think, that the Apostle failed in his answer, and through want of rendering a reason repressed the boldness of the gainsaier. For we are called back to the consideration of our capacity, in brief words surely, but such as bring great weight by aggravating of names, when he saith: O man, who art thou that reasonest with God? man is opposed to God, and the clay to the potter. Likewise in that with trembling he crieth out: O the depth, how unsearchable are the judgements of God, he sufficiently declareth, that these works of God may be secret, but cannot be unjust: because they be his judgements, who is just, and judgeth the world, and whose will is so the chiefest rule of justice, 
God's justice unlike to man's  that what thing soever he willeth, and doth, must therefore be counted just, because he doth it. For it is not lawful to dispute of the divine justice according to man's justice, or rather man's pride, that hath the name of justice. 
De servo arbit. circa finem.  For as Luther notably proveth: If God's justice were such, as could be judged to be just by man's capacity, it were not divine, and it should nothing differ from man's justice. Further, seeing God is wholly incomprehensible, and inaccessible by man's reason, (for what is man compared to God? what is our power, knowledge, substance, and all that we have to God?) it is meet, yea necessary, that his justice also be incomprehensible.  

De praedest. & gra. cap. 2.  Wherefore Augustine not without cause saith: Who is so mad, or rather, who is such a blasphemer to say that we must dispute of the justice of God by the rule of man's justice? which doubtless is an enemy to God's justice, 
We must judge soberly and reverently of the works of God.  and is unjust. It is manifest, that every thing that is howsoever just, floweth from him who is most just. Who then shall he be, that hangeth the wisdom of God (that abideth unchangeable, createth governeth, and preserveth all things that be) upon the pleasure of man's wisdom? We must not therefore reason as vain man thinketh best, of that majesty of the divine wisdom. God must be adored, 
Lib. 2. contra Marc.  and not judged, saith Tertullian, sharply reproving the controllers of the Deity: saying, Thus God ought not to be used, and so rather he ought to be. But the foolish things of God are wiser than men. And then especially is he great, when to man he is small: and most just, when to man he is unjust, saith he.  
But say they, all these things are true, and sufficient to defend the justice of God's election and reprobation, 
The adversaries defend God's justice in election and reprobation by presupposing of man's fall.  if we consider how God dealeth with us by presupposing the fall of mankind. For whereas we were all enthralled to eternal damnation, he can be charged with no unjustice for delivering some from thence mercifully, and punishing others justly, as pleaseth him, because he may have mercy on whom he will, and at his pleasure punish whom he will. 
How the flesh concludeth thereof to excuse itself.  But without the will of God we had not fallen into that corruption, wherinto Adam carried all his posterity headlong with himself. Why then is he yet angry? why doth he lay to men's fault, and punish in them those things, that he hath necessarily imposed upon them by his own ordinance? For who may resist his will? Thus flesh concludeth, to excuse itself, and to lay the fault in God. And it is no marvel, for when Adam was corrupted, after whose image we are borne, he did the same thing in Paradise. But faith and the spirit judge far otherwise.  
1. We may here retort again that of the Apostle: O man, 
The judgement of faith and the spirit,  who art thou that reasonest with God? Doth the pot say to the potter, why hast thou made me thus?  
2. All Christians confess, that for the fall of our first parents in Paradise, sin and death not only temporal, but also much more eternal, have justly run over all men. And against the profaneness of the wicked, the Lord himself will maintain sufficiently his own justice by making them to condemn themselves. 
Rom. 9  Why contend we then of his unjustice, seeing his justice is confessed?  
3. Man doubtless fell through his own fault, and not Gods. 
The distinction of will and permission.  Which thing some going about to expound, fly unto the distinction of will and permission: as though mankind fell in Adam, God barely only permitting it, and not after any sort also willing it, without whose will yet, not so much as a sparrow falleth upon the ground. The very word of permission I do not reject, which the Scripture also useth: 
Matth. 10.  but I find fault with the expounding of it: because God permitteth not unwilling but willing, whatsoever he permitteth. After another manner therefore, and that true and sound, doth Augustine show, 
De Correp. & gra. cap. 11.  how man fell through his own fault, and not Gods: to wit, God, who made all things very good, had given man a good will, 
How Adam fell through his own fault, and not Gods.  wherein he had made him righteous, and after his own image: he had given him also a help, whereby he might continue in that image, if he would. And that he might be willing or unwilling hereto, he left it in his own power. Therefore the cause was in man himself, and in the devil, that he was made worse. In the devil, because he persuaded: in man, because he with a free will consented, and so through free-will forsaking God, he found the just judgement of God, that with his whole posterity, which as yet being in his loins wholly had sinned, he should be damned.  

Why God suffered Adam to fall. Enchir. cap. 37. De Correp, & gra. cap. 18.  And whereas it was not given unto him, to continue in that upright and faultless state, doubtless therefore it was not given, because God would not: judging it to be a better thing to do good out of evil, than to permit no evil to be, as Augustine saith. Which thing in another place notably expounding, he writeth: We profitably confess, what we rightly believe, that God, and the Lord of all things, who created all things exceeding good, and foreknew that evil would arise out of good, and knew that it more appertained to his almighty goodness, even out of evil to do good, than not to suffer evil to be; had so ordained the life of Angels and men, that therein he would show first, what their free-will was able to do, and then what the benefit of his grace, and the judgement of his justice could bring to pass. Of this thing see also Tertullian lib. 2. contra Marcio. & 2. Sent. distinct. 23. why God suffered man to be tempted, knowing that he would fall. And lib. 1. dist. 45. it is learnedly declared, how and how far forth God's permission must be referred to his will, according to that of Augustine: 
Enchir. cap. 95. M●●ke how God willeth good and evil things,  Nothing is done, unless the Almighty would have it to be done, either by suffering it to be done, or by doing it himself. Where he includeth all good and evil things that are done, but with this difference, that he be understood to will evil, by suffering it to be done: and to will good, by doing it himself. For he suffereth doubtless not unwilling, but willing, as the same Augustine saith. And de praedest. & gra. cap. 15. 
Enchir. ad 〈◊〉. cap. 100  he saith, that all things are either done, the Lord assisting, or else permitted, the Lord forsaking them, that yet we may know, 
Nothing is done against the Lords will, and why.  that nothing at all is done against the Lords will. Certainly if any thing be done, that God simply and every way will not have done, or else if that be not done, that he willeth to be done, the very beginning of our faith is in hazard, wherein we confess that we believe in God almighty, and some God is brought in out of Epicurus his school. 
Psalm. 105  For our God doth in heaven and earth whatsoever pleaseth him.  
Luther of this whole matter speaketh thus: 
Lib. de ser. arbit. cap. 152.  To them that inquire why he permitted Adam to fall, when he was able to save him, it is said; It is God, of whose will there is no cause nor reason. See how he includeth permission under his will. Whereupon also chap. 197. he writeth: Whether God suffer, or else incline a man, that suffering or inclining cometh not to pass, but by God's will because the will of man cannot avoid the work of almighty God.   

CHAP. XIIII. Of the effects of Election.  
HEreafter now we must entreat of the effects both of election and also of reprobation. And because the predestination of Saints, which we call election, 
Election what it is.  is a preparation of grace, that is, of glory hereafter, and of benefits in this world, whereby as by means the elect are lead to the glory appointed for them: both, the end, and the means, 
The effects of it be the end and means. The end double. Rom 9.23. Ephes. 1.7. The means be all benefits, and they be of two sorts.  be effects of election. By the end we mean salvation and the glory of the elect. For in respect of them, that is the end of election, albeit in respect of God there is another, and higher, to wit, the demonstration of his rich grace in the vessels of mercy to his glory. As for the means that be subordinate to this end, they be all benefits whatsoever, whereby whosoever are delivered, are most certainly set at liberty, as Augustine saith, de bono pursue. cap. 14. And these be of two sorts altogether: some are necessary to the common salvation of all, 
Some necessary to the common salvation of all men and infants. Some peculiar to men only.  men grown and infants: as for example, the merit of Christ, justification, and regeneration by the holy Ghost. Some do follow men grown only, through the want of discretion of good and evil in children, as is the knowledge of Christ, a true confidence in him, the study of good works, perseverance in temptations, and such like.  

Four principal effects of election.  And although there be many and sundry effects of election: yet such as be more special whereunto other commonly are reduced be four: to wit, Christ as the Mediator and high Priest, with the whole work of his humiliation and glory: then vocation effectual unto Christ justification also, and glorification. Hereof cometh that truly golden chain of the Apostle, 
Rom. 8.  that whom God hath predestinated, them he calleth: and whom he calleth (understand that calling that is according to God's purpose) them also he justifieth: and whom he justifieth, them he also glorifieth. And of Christ without whom no man can be saved he straightway addeth: What then shall we say to these things? If God be for us, who can be against us▪ who hath not spared his own son, but given him for us all. Who shall lay any thing to the charge of Gods elect? Who is he that can condemn? It is Christ, who is dead yea who is risen again; who is at the right hand of God, who maketh also requests for us.  

The 1. effect of election, Christ.  That we may therefore speak something of these beginning at the Mediator and head of the elect, our Lord jesus Christ: he surely is the only foundation of our conjunction with God, and therefore of all our blessedness: for we had not been capable of so great glory, whereunto we are elected, unless our heavenly father turning his eyes from our unworthiness upon Christ, had made us acceptable unto himself in that his beloved. Therefore Paul witnesseth, that we were elected in Christ before the foundations of the world were laid: 
Ephes. 1.  that is, (as himself interpreteth) that we were predestinate to be adopted for sons, and to obtain other heavenly good things by and for Christ. In which sense also he writeth to Timothy: 
2. Tim. 1.  that grace was given us in Christ jesus before the worlds: ●s if he should say, that God from eternity decreed to give us grace, whereby we are saved, but in Christ, the fountain of grace.  
Thus then let us determine and judge of a certainty, that God (when he minded to have mercy upon some, that he might make known the riches of his glory towards the vessels of mercy, and had need also of a fit Mediator hereunto, who might by his death and satisfaction pacify the wrath of God, and procure for them righteousness and life that was lost, and might defend and maintain salvation obtained) ordained by his eternal and very fatherly counsel, that his son (of like substance and eternity with the father) in the fullness of time assuming truly man's nature, should die for our sins, and rising again from the dead, should reign at the right hand of God, & make intercession for us. So Christ, as he is the Mediator, is the first and principal effect of God's predestination, 
1. Pet. 1.  from whom all other things flow: as Peter also testifieth of that immaculate and undefiled Lamb, (by whose precious blood we are redeemed) that he was made manifest in the last times for the faithful sake, being fore ordained before the foundations of the world were laid. Notably Augustine: 
De praedest. sanct. cap. 15.  He being one was predestinated to be our head: we being many, were predestinate to be his members.  
Hereby also appeareth, 
The proper cause of Christ's sending and suffering, was the salvation of th● elect only.  that the proper cause of the sending and suffering of the son of God, was the salvation of the elect, and therefore as touching the purpose of God, & the effect of the sending and suffering of Christ, that he was properly sent, and suffered only for the elect. For unless he had been ordained a Mediator for the elect, there was no cause why he should come in the flesh, much less, why he should expose himself to the most shameful death of all.  
another effect of election as we said is vocation, 
Vocation, the second effect of election. Rom. 8. 2. Tim. 1.  whereby the predestination of a man now beginneth to be fulfilled and made manifest. For whom he hath predestinated, he calleth, saith Paul. And elsewhere: He hath called us with an holy calling, not according to our works, but according to his own purpose & grace, 
Vocation twofold.  which was given us in Christ before the world. Where he plainly setteth down vocation to be the effect of the giving of grace from everlasting, that is, of predestination. But that it may be understood, what & what manner of calling that is, we must distinguish between external & internal calling. 
external vocation twofold Natural. Psalm. 19  Again the external is there natural or else supernatural. That is to be understood of the former, which the Psalmist singeth: The heavens declare the glory of God, and the firmament showeth his handy work. There is neither speech nor language, 
Rom. 2.  where their voice is not heard. And Paul writeth to the Romans: that the invisible things of God, to wit, both his eternal power, and also deity, are perceived by the creation of the world, 
Acts 14.  to this end that men may be made without excuse. And elsewhere: he left not himself without witness, by doing good, and giving from heaven fruitful seasons.  
This testimony of nature never ceaseth to declare the goodness and power of the Lord, but by perpetual preaching showeth the majesty of the maker of it. 
Supernatural.  Yet because our ears are deaf at the voice of nature, so that we do not hear profitably the things we be admonished of; ●he doctrine of the law and the Gospel hath been added, ●nd ministers of the word and grace have been instituted, by whom in season and out of season faith and repentance are preached (as it falleth out,) to all, elect and reprobates: seeing they are mingled one with another, and cannot, nor aught to be severed by the judgement of men: 
Matth 22.  The Lord speaketh of this calling, that many are called, but few are chosen. For all obey not the Gospel, 
Esay 53. & 65. Rom. 10. The inward calling.  that hear it. For Esay saith: Lord who hath beleeed our word? all the day long I have stretched forth my hands to a rebellious and gain saying people. Therefore the inward and effectual calling unto Christ, remaineth, which is proper to the elect, 
To whom it belongeth. Rom. 8.  which Paul termeth a calling according to the purpose of God. We know, (saith he) that to such as love God, all things work for the best even to such, as be called according to his purpose. And this calling is nothing else than a certain divine inspiration of grace, 
What it is.  whereby a man is moved to assent unto, and obey the Gospel, that is, to believe and repent. And this vocation is made partly by the word, 
How it is done  partly and principally by the inspiration of the holy Ghost, who inwardly enlighteneth and moveth the hearts. Neither be all called at one time, but some at the first hour, 
When men are thus called. Matth. ●0. August. de praedest. sanc. cap. 3.  some at the eleventh hour of the day, as it pleaseth God to dispense in them his grace. The description propounded, Augustine confirmeth, where he largely handleth this matter. That vocation (saith he) according to the purpose of God, belongeth not to all that be called, 
Cap. 16.  but to the elect only. These God calleth, to make them members of his son, not by that calling, whereby they were called, that refused to come to the marriage, but by that calling whereby a believer is made. Unto which calling who so appertain, 
Cap. ●.  they be all taught of God, and none of them can say: I have believed, that I might be thus called: for the mercy of God hath prevented him, whereby he is so called, that he might believe. For all that be taught of God, come to the son, because they have heard and learned of the father. This school is far removed from the understanding of the flesh, wherein the father is heard, and teacheth, that men may come to the son: neither dealeth he with the care of the flesh, but of the heart.  
Hereupon surely, when the Gospel is preached, 
Ibid. Aug. Mark this.  some believe not, yea gainsay it. For they that believe the preacher outwadly speaking, within hear of the father and learn: but they that believe not, outwardly hear, but within do not hear nor learn, that is, it is given to them to believe, 
joh. 6.  and is not given to the other: because no man (saith he) cometh unto me unless the father, that sent me, draw him. Which thing afterward is spoken more plainly. No man cometh unto me, 
To be drawn what it is.  except it be given him of the father. Therefore to be drawn of the father to Christ, as also to hear and learn of the father, that a man may come to Christ, is nothing else than to receive a gift of the father, whereby he may believe in Christ. These are the words of Augustine the chief of the soundest fathers.  
But here we must beware of a fouresould error: 
Four errors. The first of the Pelagians.  first of the Pelagians, whereby they advancing themselves against grace, and setting their face against heaven, said: that a man hath such strength, that as of himself he is able to believe, and to work well so that the will of God be preached, 
Aug. ad Quod vuli Deum, haer. 88 Faith and repentance are wrought in men by God. joh. 6.  and hereto only he is helped of God by the law & the doctrine of the Gospel, that he may learn what things he ought to do & hope for. So according to their opinion, that should only be the calling of God, which is outwardly made by the word. As though he did discern such as hear the Gospel from such as bear not, and not rather the believers from such as believe not, who said: No man cometh unto me, unless it be given him of the father. And in many places the Scripture teacheth, that faith and conversion, & what good work soever we have, flow from God. 
Lament. 5.  Turn us unto thee O Lord and we shall be turned, saith jeremy. 
jerem. 31. Eze. 36.  And it is promised in the Prophets, that the time shall come, when God will write his law in their hearts, and give them a new heart, a fleshy heart and take away their stony: that he will put a new spirit and the fear of him in their hearts, and make us to walk in his precepts. In the Gospel also the Lord speaking of the fruit of righteousness, testifieth, that we be able to do nothing without him. 
joh. 15.  Again, ye have not chosen me, but I have chosen you and I have appointed you to bring forth fruit, and that your fruit should remain. 
1. Cor. 4.  And Paul saith: what hast thou▪ that thou hast not received? If thou hast received, why dost thou boast, as though thou hadst not received? And expressly the same man affirmeth that repentance is the gift of God. 
2. Tim. 2. Gal. 5. Ephes' 5.  As he also reckoneth faith, and all good works to be the fruits of the spirit. He testifieth also that we are created in Christ jesus unto good works, which God hath prepared that we should be exercised in them. 
Ephes. 1.  And to take away all doubt, he plainly writeth, that we are elected before the foundations of the world were laid, that we should be holy and blameless. Therefore also the Church prayeth, both for Infidels and such as resist the doctrine of the Gospel, that they may be converted unto God: & also for the faithful, that they may grow in saith, and persever therein. For the things that he hath commanded to be done, would not be requested of God, except it were his free gift, that they were done.  

The 2. error of the Semipelagians.  Other men, albeit they confess that good works and faith also, according to the growth of it, be of God, yet they will have the beginning of faith to come of us: as if faith were not given us of God, but only increased of him in us, by the merit of our belief, or of our good will: and so the good will of a man should be the cause of God's grace, and not grace the cause of our will.  
This opinion Prosper and Hilary attribute to the Semipelagians, 
Epist. ad Aug. Tom. 7.  or the relics (as they call them) of the Pelagian heresy. And Augustine himself was sometime in this error, as when he saith: I hat we believe, it is ours; but that we do good, 
Expos. ad Rom.  it is his, who gives to the faithful the holy Ghost. And a little after. To believe, and to be willing is ours, but to give to the believers, and willers power to work well by the holy Ghost, that is Gods. But he acknowledged afterward this error, 
Lib. 1. cap. 23. & passim lib. de praedest. sanct.  and amended it in his retractions, and elsewhere, where he showeth at large, that not only faith increased, but also begun in us, is God's gift, the grace of the caller preventing our will, that we may be willing, according to the sayings: who first gave to him, & he shall recompense him? because of him, 
Rom. 1●. Paul 1.  and through him, and in him are all things. To you it is given not only to believe in him, but also to suffer for his sake. He saith simply: to believe, & not more perfectly to believe. 
Rom. 12.  Like as that is to the Ro. God hath distributed to every one a measure of faith. Also to the Ephe. Ye are saved by grace through faith, 
Ephes. 2.  and this is not of yourselves, it is the gift of God: that is even that which I said through faith, is not of ourselves, but is the gift of God. The same Apostle saith: we are not fit to think any thing, 
2. Cor. 3.  as of ourselves, than not so much as to believe, because to believe is nothing else, than to think with assent. 
To believe what it is,  Also chap. 4. of the 1. Epistle: What h●st thou that thou hast not received? and if thou hast received, why dost thou brag, 
Phil. 2.  as though thou hadst not received? Expressly also it is said of the will▪ that God worketh in us, both to will and to perform of his good will his doubtless, and not ours. Therefore it remaineth firm, that the will is prevented of God, and that from him it is in ●●●led into us, that we do believe.  
Objection. But thou wilt say, God's gifts are given to such as pray, and prayer presupposeth faith. Therefore man of himself bringeth faith, at the least the beginning of it, that he may be capable of grace and the gifts of God. Answer. But the Mayor is particular, seeing God giveth some things even to them that pray not, as the beginning of faith: other things, no otherwise than by prayer. And thus Augustine answereth this doubt, chap. 16. de bono pursue. & alijs locis.  

The 2. error, of the Papists works of preparation.  Thirdly, there be invented of certain men, works I know not what, morally good, whereby a man before faith and repentance prepareth himself to grace, yea, deserveth grace de congruo of conveniency, as they speak. And that would they prove by the example of Cornelius, who was endued with the knowledge of Christ, while the Lord respected his prayers and alms. By these men's opinion that wicked sentence is maintained, 
Aug. de praedest. sanct. cap 2. & con. 2. ep. Pelag. lib. 1. cap. 19  which Pelagius himself in his episcopal judgement in Palestine condemned, albeit with an hypocritical heart, to wit, that the grace of God is given according to our deserts. Beside, when the Apostle saith: who hath severed thee? What hast thou that thou hast not received? by these men's opinion I may say: my work doth sever me, my endeavour, 
Ephe 2. Heb. 11.  and merit. What? that the scripture teacheth that we are all dead in offences & sins before faith, & that without this it is impossible that we or our works should please God. Tell me I pray, what good will had Paul, and not rather a great wicked will, that breathing forth slaughter, went forward destroying Christians in the horrible blindness of his mind? By what merits of his will, by what preparation of works did God convert him from these evils to faith? In like manner how many enemies of Christ daily are drawn of a sudden by the secret grace of God to Christ? Lastly the Apostle crieth: 
Tit. 3.  Not through the works of righteousness, which we have done, but according to his mercy he hath saved us. Wherefore away with such preparations, whereby men are supposed to dispose themselves for grace, that they may be engrafted into Christ. 
De praede. sanct. cap. 6.  Augustine plainly reciteth this error, reproving the common talk of men, saying, This or that man therefore deserved to believe, because he was good, before he believed. As for the example of Cornelius he there answereth, that he was not wholly void of faith. 
The faith of Cornelius.  For how should he call upon him, in whom he did not believe? How were his prayers and alms without faith acceptable before God? yet afterward by Peter's ministry he believed in Christ that now he might know the son of God incarnate, and might receive the sacrament of regeneration.  
The last error about vocation, whereof we speak, 
The 4. error, making effectual calling to be in man's power and will.  is the error of certain men that extenuate the efficacy of it, as though the effect thereof were in the power of a man, that if he will not, God should call in vain. Yea if a man will not, and goeth on to resist grace that is offered him, it is most certain, that he is not as yet partaker of this calling. 
joh. 6.  For Christ witnesseth that this calling is most effectual: Every one that hath heard & learned of the father, cometh unto me. 
De praedest. sanct. cap. 8. They that hear and learn of God, do come, but they that come not when they are called, have neither heard nor learned of God.  Which words Augustine considering, saith, If every one that hath heard of the father, and hath learned, cometh, truly every one, that doth not come, hath neither heard nor learned. For if he had heard and learned, he would come. For not any one hath heard and learned that cometh not: but every one (as saith the truth) who hath heard and learned, cometh. This grace therefore which of the divine bountifulness is secretly given to the hearts of men, is refused of no hard heart: For therefore it is given that the hardness of the heart might first of all be taken away, according to the saying: I will take from you a stony heart, and give you a fleshly. Look upon the same Augustine ad Simpl. li. 1. quaest. 2. The effect of God's mercy (saith he) cannot be in man's power that he should in vain show mercy if man will not: 
Man's will cannot resist Gods call, nor make his mercy in vain.  because if he please to have mercy on them that resist him, he is able so to call them, as they may most fitly be moved and may understand, and so follow him. For albeit he calleth many, yet he hath mercy on them, whom he so calleth, as it is fittest for them to be called, that they may follow, neither hath he mercy on any in vain. Therefore they are elected, who are so called, that they refuse not him that calleth them: the rest, are not elected, because they do not follow, although they be called. The same doctrine of the efficacy of this calling Luther notably confirmeth lib. de serm. arbit. cap. 45.  
Question. Therefore when the question is often asked, why, when many hear the same word, all of them are not so called that they obey their calling: Answer. it is not fitly answered of some, because they will not. For if the faithful therefore believe, because they are willing, God hath not given them faith, but by their willingness they have given it to themselves. 
Some obey their calling because God maketh them willing. Aug cant. dua● epist. Pelag. cap. 19  No man surely can believe, but he is willing thereto; for how should a man believe against his will? But he maketh him willing of an unwiller, who when he draws us, we come to Christ. Therefore the elect are sundri ways drawn to be willing, by him who knoweth inwardly to work in the very hearts of men not that men should believe against their will (which cannot be, but that of unwilling persons they might be made willing.  
Question 2 
Aug. de praedest. saint. cap. 8. & 9  But why doth he not so draw all? Answer. Because he hath mercy on whom he will, and hardeneth whom he will by his most just judgement, doubtless, because there is no unjustice in God. For who so believeth, that by one man all are justly condemned, he understandeth, that God shall not be justly blamed, albeit he deliver not one from thence: and therefore that it is his great grace, that many are delivered, and let them acknowledge in them that are not redeemed, what was due to themselves: that they that rejoice, may rejoice, not in their own merits, which they see equal to them that are damned, but in the lord Question 3 And why he draweth this man & doth not draw that, his judgements are unsearchable and his ways past finding out. Therefore be unwilling to judge of this thing, if thou wilt not err, saith Augustine in a place upon Saint john.   

CHAP. XV. Other effects of election, i. justification and glofication: where also is entreated of the perseverance of the Elect.  

The 3. effect of election. justification.  But of vocation enough. I come to the third principal effect of election, to wit, justification. For by the testimony of Paul, Whom he calleth, them he also justifieth. And how necessary this benefit is to the elect for the obtaining of their appointed end of life and heavenly glory, it is manifest to every one. For seeing we are all under sin, and for sin are guilty of wrath, and eternal damnation; we cannot see the kingdom of heaven, unless we be absolved from sins, 
What it is to be justified.  and accounted just before God, by the free forgiveness of them. And this is nothing else, than to be justified as the word is here taken. So Paul Rom. 4. defineth justification, by the imputation of righteousness: And this he teacheth to consist in the forgiveness of sins, alleging hereunto the testimony of David, Psalm 32. Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lord imputeth not sin. 
justification diversly taken in Scripture.  Otherwise diversly the word justification is taken in the scriptures. For one while it signifieth the acknowledging and declaring of one to be good and righteous, that is, such a one in deed: as that God is said to be justified in his sayings: 
Psal. 58. Luke 6. vers. 29. & 39  And Luke showeth that the people, when they heard Christ, justified God. And Christ saith, that wisdom is justified of her children. Another while it signifieth to be endued with inherent righteousness, by the infusion of new qualities, and by good works. As Apoc. 22. it is written: He that hurteth, let him hurt as yet, and he that is just, let him be justified as yet. Thirdly, by the propriety of the Hebrew tongue, the judicial signification as I may say of the word is most usual in the sacred Scriptures, namely, that to be justified, is to be absolved from guiltiness, the word being taken relatively, & not noting any quality. So it is used Proverb 17. vers. 15. Isa. 5.23▪ And this signification agreeth with our business in hand, seeing the question is of the justification of a sinful man before God. Certainly therefore are we justified of him, when we, that are in ourselves guilty of hell before the judgement seat of God, are nevertheless by his grace discharged from all guiltiness, so that the adversary cannot any more condemn: seeing he reputeth us freely just through redemption in Christ jesus, by faith in his blood, and not of works.  

To him that is justified, the holy Ghost is given to renew his heart, and to stir him up to good works  And albeit in the justification of a wicked man, the holy Ghost is withal freely given, to renew the heart, and to infuse new qualities, whereby we are stirred up to the study of good works: yet by this newness, the guiltiness of former sins is not blotted out, neither are we accepted then for our works; but it is needful, that first we be accepted, that our works being unperfect and defiled, may be able to please him. But to handle these things more specially, it is not now material. Furthermore this must be observed, that the Apostle teacheth, 
justification proper to the elect.  that this gift of free justification ariseth of predestination, and he maketh it proper to the elect, after they have been partakers of a divine vocation. For he saith: Whom he hath predestinate, he hath called: and whom he hath called, them he hath also justified. He saith not (as the spirit of error imagineth) that all, reprobates as well as elect, called, and not called, how many soever are of Adam borne sinners, are justified also in Christ, and received into grace, being freed from all sin, and the judgement of God. And that no doubt may remain, explaining himself, Paul addeth: What shall we say then to these things? If God be for us, who can be against us? who spared not his own son, but gave him for us all. Who shall accuse the elect of God? It is God that justifieth, who shall condemn? to wit, Gods elect. It is Christ who is dead, yea who is also risen again. We hear of the elect, that justification is theirs: that Christ for all them was delivered to death. Their opinion also is withal re●elled, that say, that some even of the number of the reprobates are justified, but that reconciliation is in them made frustrate. Augustine better agreeth with the meaning of the Apostles saying: 
Contra julian. lib. 5. cap. 3.  Those that are not in the number of the predestinate, God brings none of them to saving and spiritual repentance, whereby a man is reconciled to God in Christ. The like words are in the same author in Soliloquijs, cap. 28.  

The fourth effect of election, glorification.  The fourth effect of predestination of the elect followeth, to wit, glorification. For whom he calleth and justifieth, them he also glorifieth, saith the Apostle. For he useth verbs of the preter tense for the present tense, according to the Hebrews manner of speaking. And glorification signifieth the kingdom of the Saints in the heavenly life and withal comprehendeth or presupposeth the gift of perseverance unto the end, whereof it is said: He that continueth to the end, shall be saved. 
Matth. 10.  Like hereto are the promises, joh. 6. Whatsoever the father giveth me, cometh unto me: and him that cometh unto me, I will not cast forth. And straightway: This is the will of him that sent me; that whatsoever he hath given me, thereof I should lose nothing, but that I should raise it up in the last day. Again, No man cometh unto me, except the father draw him. And I will raise him up at the last day. The demonstration is plain:  
Whosoever by the drawing of the father cometh unto Christ, he shall be raised up by him unto the resurrection of life.  
But all come, who are given to Christ, that is, are predestinate in him.  
Therefore all they shall be raised up by him unto the resurrection of life, that is, they shall be glorified.  
And this perseverance, which I mentioned, is, 
Perseverance of the Saints what it is. Rom. 8.35.  not to be overcome with temptations, and (as Paul describeth it at large) neither by oppression, nor anguish, nor any other creature to be separated from the love of God, but in all things to be more than a conqueror, through him that hath loved us. And this is to be noted in this place concerning that great benefit of perseverance, both that all the elect have it: and also that they have it not of themselves, but from another, to wit, from the bountifulness of God's grace. As for the former, the testimonies are plain. Matth. 24.24. Rom. 8.35. Also 2. Tim. 2. 
The elect have it. Matth. 10.  The foundation of God standeth sure. Furthermore, when the holy Ghost testifieth that salvation is laid up for such as persevere, and the crown of life for them that overcome: 
Apoc. 2. 2. Tim. 4. 8.1●. joh. 17. Luk. 22. Aug. de Cor. & gra. cap. 8.  they necessarily persevere, that are elected to reign with Christ. Thirdly, Christ universally prayed for his elect, and was heard, no less than it is read that he prayed for Peter, that his faith should not fail. Wherein what did he else pray for, but that he might have in faith a most free, strong, unconquerable, and persevering will? Seeing therefore Christ prayeth for the elect, that their faith fail not, it shall continue doubtless unto the end, neither shall the end of this life find it otherwise than abiding: 
Aug. de Cor. & gr. cap. 11. & 12 It is God's gift, proved by three reasons.  as by Peter's example Augustine gathereth.  
And now that perseverance is God's gift, both the feeling of our own infirmity, and the multitude of temptations, wherewith daily we have to fight in this present wicked age against the devil, the world, and our own flesh, compel us to confess. Who can be safe among so many wiles, and swords of the devil, unless he be sustained by the hand of God?  

Aug. de bono pers. cap. 2.  Secondly, the testimonies hereof are most evident in the writings of the Prophets and Evangelists. jerem. 32. saith the Lord, I will put my fear in their hearts, that they may not departed from me. Which thing what is it else, than, such and so great the fear of me shall be, that I will put in their hearts, that they shall cleave unto me continually? Hos. 2. I will marry thee unto myself for ever in righteousness and faith etc. And he hath married all the true believers unto himself. joh. 10. I give to my sheep eternal life, neither shall they perish for ever, and no man shall take them out of my hand. My father who gave them me, is greater than all. Phil. 1. He that hath begun in you a good work, will accomplish it unto the end.  
Thirdly, all the Saints ask perseverance of God in prayer, and in the whole Lords prayer almost, when the Saints use it, no other thing well-near is understood to be requested than perseverance, specially when we say, Lead us not into temptation, but deliver us from evil. And perseverance should be in vain desired of God, if he gave it not. For it is a mere mockery, to ask that of God that thou thinkest he doth not give, but that it is without his gift in the power of man. This is Augustine's reason, de bono pursue. cap. 2.  
It is objected against perseverance, that by the witness of the sacred Scriptures and experience, 
Against perseverance, the first objection. 2. Tim. 1. & 4.  many fall away from the faith and make shipwreck thereof. Thus they reason: All believers are elect, because as Paul saith, faith is proper to the elect. But some believers do fall away. Therefore some elect do fall away. Answer. I answer: 
What believers fall away.  the first proposition is only true of a justifying and saving faith. And that being settled on the foundation, suffereth no man to perish. But many fall away from an historical and temporary faith, as we call it: while that after they have embraced the Gospel, they fall away again, and clean to the doctrines of devils under the pretence of Christian profession. Thus Chrysostome and Theophylact do expound the testimonies of Paul.  
A reply. But, the Scripture calleth such Apostates the elect of God before their fall. Ephes. 1.4. 1. Pet. 1.1. and 2.9.  
This instance is answered by observing the doubtful signification of the word, whereof I gave warning at the first: to wit, 
Elect taken two ways.  that by elect sometime strictly are meant such as be foreordained to eternal life: sometime generally, whosoever belong by outward calling to the people of God. For who can deny them to be elect, whom we see profess with us the same faith and christian conversion? They be plainly called and counted elect in the judgement of charity, 
De Cor. & gr. cap 7.  of those that know not what they shall be, saith Augustine, and not of him that knoweth them to be without perseverance, which leadeth the elect to a blessed life. Hereupon john one of the number of the predestinate, who had sucked this secret out of the Lords breast, pronounceth of such: 
1. joh. 2.  They went out from us, but they were not of us: for if they had been of us, they had surely continued. What is this I pray you, they were not of us? were not both created of God? both borne of Adam? were not both called, and become members of the Church by receiving of the Sacraments? These things are true, and in respect of all these, they were of us. 
De bono pers. cap. 3. Why some fall away.  Yet in respect of another difference they were not of us, because they were not called according to the purpose of God: they were not in Christ elected before the creation of the world: they had not obtained an inheritance in him: 
Why backsliders are among the godly,  they were not predestinate according to the purpose of him who worketh all things. For if they had been in this state, they had been of them, and without doubt had continued with them. But therefore God mixeth in the number of his Saints some that be not true Saints, nor shall continue, 
● Cor. 10.  lest we should be secure. For security is not expedient in the temptation of this life for the elect: but he that seemeth to stand let him beware lest he fall.  
Further, unto the assumption of the reason we answer, that even the true believers and godly, 
The faithful and elect fall sometime grievously, but they ●●●e again.  and consequently the elect grievously sometime fall from their profession and Christian life. But partly their faith in their change i● rather in a deep sleep, than quenched wholly by such falls: partly it is repaired before they die, and the sin which they had committed being forgiven, perseverance unto the end is imputed unto them, as the examples of David and Peter declare. And this is it that the Psalmist singeth: 
Psalm 37.  The righteous if he fall, shall not be beaten down, because the Lord upholdeth his hand.  
Objection 2 For her, familiar exhortations out of the holy Scriptures are objected, which carry with them a kind of threatening, such as these: 
Apoc. 3. 1. Cor. 10.  Hold that thou hast, lest another take thy crown. He that seemeth to stand, let him take heed lest he fall. 
Rom. 11.  Art thou engrafted into the people of God? fear, for if thou continue not, thou shalt also be cut off. These and such like seem to leave doubtfully the perseverance of them, to whom they be spoken. And they be spoken to all, even to the elect and godly.  
Answer. 
Two causes why the church is to take heed lest it fall.  I answer, that such exhortations are usual in the sacred Scriptures, both because in the assembly of them that be called there be many that shall not persevere: and also, because it pleaseth God to stir up and strengthen his elect to perseverance by such helps against the security of the flesh. But here I will stand no longer, because afterwards we shall entreat more hereof in the immutability of election.   

CHAP. XVI. Of the effects of Reprobation.  
But as the effect of election is not only that grace, whereby we are here justified, and furthered to live well and continue in goodness, but also whereby we shall be hereafter glorified: So also the effect of God's reprobation, whereby from everlasting he by not electing hath reprobated some, 
Two effects of reprobation, forsaking or hardening to this life, and damnation in the ●●●e to come. Lib. 1. ad Moni●●um, cir●a. f●●●m.  is considered in two respects: the first, what cleaveth unto the reprobates in this life: the other, what shall follow and overtake them in the world to come. And these are, eternal damnation and forsaking, which is also called hardening, and blinding, where with the just God revengeth the unjust. Hereupon saith Pulgentius: Destruction is well rendered of God unto evil men, who now are justly forsaken, and hereafter shall be justly tormented. For in such men God beginneth his judgement by desertion or forsaking them, and perfectly endeth it by tormenting them.  
But let us hear what the Scriptures witness of them. Matth. 25. is manifestly showed, 
Matth. 25  that God hath not only prepared a kingdom, where the good shall rejoice, but also eternal fire, where the evil shall be tormented. For he will say to the good, Come ye blessed of my father possess the kingdom prepared for you from everlasting: and to the wicked, Go ye cursed into eternal fire, which is prepared for the devil and his angels. And chap. 10. of Matth. 
Chap. 10.  Fear not them that kill the body, but cannot kill the soul: but rather fear him, who is able to destroy the body and soul in hell. 2. Pet. 2. 
2. Pet. 2.  The Lord knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished. If therefore the damnation of hell be the work of God, he hath also foreknown, that is predestinated from everlasting them, 
Fulgent. lib. 1. & 2. add Mo●●●.  upon whom he will inflict the same. For his predestination is the preparation of his works, which in his eternal decree he did foreknow that he would either in mercy or justice bring to pass.  
Apoc. 20. 
Apoc. 20.  The books were opened and judgement was given of every one according to their works, and he that was not found written in the book of life, was cast into the lake of fire. What, that the reprobates are called vessels of wrath and prepared for destruction? For to be a vessel of wrath, as Augustine expoundeth, is, 
Epist. 100LS.  for a man to be appointed to be punished for sins, 
What a vessel of wrath is.  who was created for the benefit of nature. And Fulgentius saith: Hereunto God form the vessels of wrath, whereunto he predestinated them, that is, not to sin, but to destruction for sin. Therefore the destruction of them that perish, is the work of God reprobating them, and therefore it is the effect of reprobation.  
Objection 1 But thou wilt say: Perdition is to be ascribed to themselves that perish, as Hos. 13. saith: Thy perdition is of thyself O Israel, but only in me is thy help.  
Answer. That is true, speaking of the fault and not of the punishment. For they that are damned have in themselves the fault deserving damnation, but it is his part to punish, that judgeth the world, who can tell how to condemn iniquity, but not to do it. And this is the meaning of the Prophet, that God doth not punish but for sins, which men have of themselves: as for deliverance from sin it cometh from him freely, Objection 2 and not for any works. As Paul also saith: The reward of sin is death: but the gift of God is eternal life through jesus Christ our Lord.  
Those sayings also are wont to be objected: God made not death. 
Wisd 1. &. 2. Eze. 18.  Through the envy of the devil death came into the world. Again, I will not the death of him that dieth, etc.  
But here with a deaf ear we must not forget, what elsewhere we read, 
Eccles. 11. Wisd 16. Deut. 32.  that death and life, good and evil come of God. Which show of contrariety to take away, we must understand, that death as well as life may be understood not two only, but also three manner of ways. For in the first man God created both the soul and flesh also immortal. But while man sinned, 
Three deaths, of the soul, body, and hell.  the soul died, and that death of the soul, to wit sin, is the beginning and cause of another double death, corporal and infernal. The sacred Scriptures call it the first and second death. Therefore God made not the death of the soul, because he made not sin: but the devil is the author of it by suggesting of sin: and by consequence he is the author also of the other kinds of death, which arise from sin, to wit, in respect of the vehement stirring up of it, and not that he hath power to punish as God hath. Augustine distinctly saith: 
Cont. julian. lib. 7. cap. 7.  The devil, the deceiver of man is the cause of death, which God inflicted, not as the first author, but as the punisher of sin.  
Some understand the place of the Prophet Ezechiel of that death of the soul, as Fulgentius: 
I will not the death of a sinner.  others refer it to the punishment of sin, using the distinction of the will of God, hidden and revealed. So Luther de ser. arbit. cap. 109. He will not the death of a sinner, to wit, by his word, while by the word of salvation he cometh to all, and so he will have all men to be saved. But he willeth the same by his unsearchable will Which will (saith he in the same book chap. 107.) is not to be searched into, but with reverence to be adored, as the highest secret of God's majesty. Again, He will not the death of him that dieth simply, and as it bringeth destruction, but as it is a punishment: for the Lord delighteth not in the perdition of the living, 
Wis●. 1.13.  as it is written. But he is the punisher of sinners.  
Now as touching the matter of forsaking, blinding, 
Of forsaking, hardening, and blinding. Rom. 9 & 11.  and hardening, I will produce a few testimonies of many. We read in the sacred Scriptures: He hath mercy on whom he will, and whom he will he hardeneth. The elect have obtained it, but the rest were hardened, as it is written: God hath given them the spirit of slumber, eyes that they should not see, & cares that they should not hear. See the prophesy of Esay 29. vers. 10. and chap. 6. Go and say to the children of Israel: In hearing ye shall hear, and shall not understand: and seeing ye shall see and shall not perceive: harden the hearts of this people, and make their heirs heavy, and smear over their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and so be converted, and I should heal them. Which prophesy S. john alleging, affirmeth, 
joh. 12.  that the jews believed not in the Lord, albeit they had seen many signs, neither that they could believe, because he had blinded their eyes, and hardened their hearts. To the same unbelieving jews the Lord said: 
Ioh 10.  Ye do not believe, for ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me. Again to his disciples: 
Matth. 13.  To you (saith he) it is given to know the mysteries of the kingdom of heaven: but to others it is not given: therefore in parables I speak unto them.  
Neither came it to pass without cause, that in so many hundred years before the coming of Christ, 
Acts 14.  no light of saving doctrine was revealed to the Gentiles: but as Paul witnesseth, the living God that made heaven and earth, passing over the former ages, suffered all nations to walk in their own ways, until the coming of the time of grace he was found of them, that sought him not. And in Israel that was fulfilled that the Prophet saith: 
Esay 65.  All the day long I have stretched out my hands unto a rebellious and gainsaying people.  
By these things it is evident, that they that were not ordained to life, are also rejected from the grace of faith and conversion, and are left in their own obstinacy: while they either be deprived of the means to hear the word, or else if they do hear it, are not so called, as that they are become fit to follow it. We speak now of total blinding (as I may so call it) which hath joined with it final impenitency: and not of every particular one, which happeneth to the predestinate also, whom God now and then before and after their conversion suffereth to fall into sins, yet so, as all things work unto their salvation.  
The use of these things is, that we may understand what great thanks are to be given to God for his mercy, 
Aug. ad Simpl. lib. 1. q. 2. The use of all.  who showeth in the punishment of some, what he freely bestoweth upon others.   

CHAP. XVII. How God is said to harden and blind.  
IT remaineth now that we consider, how blinding and hardening of the ungodly is attributed unto God. For unless this be rightly understood, God shall seem to be accused of injustice, and contrariwise sinners excused, according to the saying: Why is he yet angry? for who shall resist his will? Some, to avoid these rocks, do expound, 
diverse opinions of Gods hardening a man.  that God hardeneth by permitting only, and all seem not to take this permission after one sort: some refer it to the long suffering, and lenity of God, so that he is said to harden when he doth not forthwith chasten sinners: and to have mercy, when by and by he inviteth them to repentance by afflictions. Others say, that permission here is the privation of grace, so that to harden is all one with, not to soften by grace.  
The former exposition is referred of Erasmus to Origene and Hierome. 
Collat. de lib. arbit. De ser. arbit. ca 139. & seq.  But it is confuted by Luther by most strong reasons. For that overmuch liberty of interpreting, tendeth to confound all things by a new and unheard of Grammar: as when God saith, I will hard the heart of Pharaoh, 
The first opinion confuted as false.  changing the persons, a man should take it, Pharaoh hardeneth himself by my lenity. God hardeneth our heart, that is, we harden ourselves, while God deferreth punishment. So, that God showeth mercy, doth not signify, to give grace, to forgive sins, to justify, or to deliver from evils: but contrarily it signifieth to punish, and to chastise. This is nothing else than of mercy to make wrath, of wrath mercy, by an altogether cross kind of speech. And if then God be said to harden, when he doth good, and forbeareth; and to have mercy, when he afflicteth and chastiseth, than God shall not be said to have hardened Pharaoh, but contrariwise to have had mercy on him. For what omitted he in afflicting, chastening, and calling Pharaoh to repentance? These and many other things, saith Luther in that place.  
Augustine also reproveth julian the Pelagian of an error for this, 
Lib. 5. cap. 3.  that he thought that hardening pertained only unto God's patience, and not to his power, as God did not harden, but by showing his patiented goodness, when evils be done. What is it (saith he) that we daily say: Lead us not into tempration? but that we be not delivered over unto our lusts? Do we happily ask this of God, that his goodness be not patiented towards us? What man in his right wits so meaneth? Because so we should not call for his mercy, but rather provoke his anger.  

The second opinion better, but unperfect.  Their judgement is somewhat fuller, who albeit they also make mention of permission in this matter, yet they take hardening for the withdrawing and depriving of grace. And this is it that is read in Augustine: 
De pr●●l. & gra●ca. 4. Epist. 1●5. Lib. 1. cap 2.  God is said to harden, to blind, to turn away him whom he will not soften, enlighten, and call. Neither doth God harden, by bestowing malice, but in not bestowing mercy. Also to Simplician, Gods hardening is, that he is unwitting to show mercy, so that he giveth not any thing to a man to make him worse, but only giveth him nothing to make him better. And by and by; he bestoweth not upon some sinners his mercy to justify them, and therefore he is said to harden some sinners, because he hath not mercy on them and not because he compelleth them to sin. In this sense Lombard also and Aquinas speak of induration o● hardening. 
Lom. lib. 1. dist. 4. c. 4. q. ●. 2. q. 29. God moveth men's hearts to good and evil, but diversly, yet always justly.   
Albeit this exposition be tolerable, yet the same Aquinas in his exposition upon the 9 to the Rom. upon the saying, he hardeneth whom he well: freely confesseth, that something more must be understood herein: and he addeth, that men are moved of God to good or evil by a certain inward motion, but diversely. For a man is stirred up to good of God, directly, and of himself, as of the author of goodness: but unto evil by occasion. Here with may those things be compared, that Luther hath in his book of servile free will cap. 150. and 154. and Brentius upon 1. Sa. 2. of Elies' sons writeth thus: 
Brentius.  To the intent they might be punished worthily according to their deserts, the Lord by his secret power brought it to pass, that they should not repent at their father's admonition, and should perish: to wit, inwardly working what outwardly he forbiddeth by his word. And this is not to be the author or cause of maliciousness, but it is to inflict just punishment for the same. These things he.  

De gra. & lib. ar●. cap. 1.  But especially Augustine at large proveth and declareth, that God worketh as pleaseth him even in the hearts of wicked men, by rendering unto them according to their deserts. So God (saith he) wrought in the heart of Amasia, 
2. King 14.  (with whom doubtless God was justly angry for his Idolatry) that he should not hear good counsel, but contemning it, should go to war, where with his whole army he might be destroyed. And in the Psalms it is said of the Egyptians, what God did unto them. 
Psalm. 105.  He turned their hearts, that they hated his people, and dealt deceitefully with his servants.  
Of these and such like places of the holy Scripture he afterward concludeth, 
God worketh in m●ns hearts, to bow their wills to good or evil.  that God worketh in the hearts of men to bow their wills, whither soever it pleaseth him, either to good of his mercy, or to evil according to their deserts, in his judgement doubtless, sometime manifest, sometime hidden, but always just. In like manner against julian: 
Lib. 5 cap. 3.  Many things (saith he) we could rehearse, whereby it might plainly appear, that by the secret judgement of God the heart is made perverse, 
God punisheth sin with sin.  that a man heareth not the truth, and thereupon sinneth for a punishment of some former sin. And among other things these he mentioneth: Rom. 1. Therefore, (that is for a recompense of their error) God gave them up into shameful affections, and into a rebate mind, to do the things that were not convenient, being full of all unrighteousness, fornication, wickedness, covetousness, etc. 2. Thess. 2. Because they received not the love of the truth, that they might be saved, God sent unto them a strong force of error that they might believe a lie. Isa. 19 God hath cast among them the spirit of error, and they have seduced Egypt. And chapter. 63. why hast thou made us O Lord to err from thy ways? hast thou hardened our hearts, that we should not fear thee? 1. King. 22. By God's commandment, and in his judgement a lying spirit went forth to seduce Achab by the false Prophets. He doth these things after a wonderful and unspeakable manner, 
Augustine.  (saith Augustine) who knoweth how to work his just judgements, not only in the bodies, but also in the hearts of men: who maketh not evil wills, but useth them, as he will, seeing he cannot will any thing unjustly. 
Cypr ser. de ●rat. dom. in 5 petit.  Cyprian also upon the petition. Led us not into temptation, or as he readeth: Suffer us not to be lead etc. writeth, that the adversary can do nothing against us, unless God before hath permitted him, 
The devil hath power against us in two respects.  and thence is power given him: and that that evil one hath power against us in two respects: either to punishment, when we have sinned, or else to glory, when we are tried. Which thing in so many words well-near our Augustine expresseth: 
De serm. Dom. in monte lib. 2.  Temptations (saith he) are made by Satan, not by his authority, but by God's sufferance, either to punish men for their sins, or else to prove and exercise them of God's mercy.  
Therefore by all these proofs a man may after a sort perceive, 
God's hardening is not only permission, but also the operation of his wrath.  that hardening, when in the Scriptures it is attributed to God, signifieth not only permission, but also the operation of God's wrath: for, (that I may say nothing of outward things, which make to the induration of reprobates,) the devil himself, who worketh mightily in the children of disobedience, is so in the power of God, that he doth nothing but at his commandment. 
God is the revenger, and not the author of sin.  And this is diligently to be marked, that, whether by forsaking, or by any other way that man can show or not show, God, who is most highly good, and unspeakably just, doth exercise such kind of judgements, he is not the author, but the revenger of crimes, while he punisheth one sin with another. For we seek for the merit of mercy (saith Augustine) and we find it not, 
Ad Sixtum. Epist. 105.  because there is none; lest grace should be made of none effect, if it be not given freely, but rendered for deserts. But we seek for the merit of hardening, and we find it. For, for good cause the whole lump of sin is condemned from the first beginning of it: 
Rom. 5.  and as age increaseth, so wickedness thereupon groweth through a man's own will, and thereupon also damnation. Therefore the Scriptures rehearse delivering up into evil lusts, and efficacy of error and such like, as the scourges of God's wrath, and the just recompense of reward.  
Objection. But God worketh (thou sayst) hardness of heart. But hardness of heart is sin: for what is it else, than to resist the commandment of God as Stephen cast the jews in the teeth? Therefore God worketh sin.  
Answer. 1 Answer. First, God worketh not hardness of heart, (as hath been said) by instilling malice, but by forsaking, and delivering up to the lusts of the heart, & to the devil himself. Answer. 2 Secondly, 
Contra jul. pel. lib. 5. cap. 3.  in the Minor there is a fallacy of the accident. For (as Aug. teacheth,) the hardness of heart, as many other things, may be considered three manner of ways: to wit, as it is sin: as it is the punishment of former sins: 
Hardness of heart taken three ways.  and as it is the cause of sins following, namely, when through the error of a blind heart some evil is committed. And these diverse respects concur accidentally in one and the same work. Therefore as far forth as hardness (whereof we speak) is a sin, it is the work of man and the devil: and it is Gods work no otherwise than as it is apunishment. For he is the author of every punishment of sin whatsoever it be: because every punishment of sin, as it is such, is good, because it is just. But God is not the author of sin, because it is evil. And God is exceeding good and just, and cannot be the author of an evil and unjust thing, as it is written: Thou art a God that hast no pleasure in wickedness. 
Psalm. 5. Lib. 5. Stromat.  And Clemens Alexandrinus citeth out of the Poet: jupiter who reigneth over the Gods, and beholdeth all things, is not the cause of evils to mortal men.  
Hereupon dependeth an answer to an other objection also: Objection. 2 That if God hardens men, they that sin, 
They that be hardened, have no defence for it, and that for two causes.  seem to be made excusable. For who may resist his will? Answer. But for two causes no place of defence or shift is left for such as be hardened. First because the merit of induration sticketh fast in themselves, as we have seen. Secondly, they themselves wittingly and willingly harden their own heart against God's commandment, and indurate themselves: as of Pharaoh not only it is written, that God hardened him, 
Exod. 8. Wisd. 2.  but also that he hardened his own heart. And the wiseman witnesseth, that the wicked err, because their own malice blindeth them. For through malice they shut their own eyes, lest they should see, and stop their ears, lest they should hear, like the deaf adder that stoppeth her ear, 
Psalm. 58.  lest she should hear the voice of the charmer.   

CHAP. XVIII. Whether God hath predestinated the infidelity of the reprobates, and sins in general.  
ANd these things of the effects of reprobation. But here further the question was wont to be asked, i. Whethetr reprobates, as they are said to be predestinated to suffer damnation for sins, so also be predestinated to sins themselves, infidelity and others, whereby they draw damnation upon themselves, or no? And generally, whether God predestinated any man to sin? Some men surely fear not to avouch it, as not repugnant unto the truth, 
Anselme. lib. de Concord. gra. & lib. ●ib.  nor inconvenient. Of which opinion is Anselme, Bishop of Canterbury, who was famous in the year 1060. for he boldly affirmeth, that there is a predestination not only of good things, but may be said also to be of evil things after a sort because evil things are not done, unless God do permit them. Whereupon (saith he) after this sort it is not inconvenient, that God hath predestinated evil things, while he correcteth not evil men, and their evil works: but he is said more specially to foreknow and predestinate good things, because he maketh them both to be, and to be good: but in evil things he causeth only that they essentially be, and not that they be evil.  

Fulgent. lib. 1. ad Mon.  Contrariwise, Fulgentius in his first book to Monimus, (where plentifully, and of purpose he handleth this question) defineth, 
Sins are foreknown, but not predestinate to be done, yet punishment for ●●●e, is predestinate of God.  that the good and righteous God foreknew surely the sins of men, (because nothing that was to come, could be hid from him) yet that he predestinated no man to sin. This opinion he confirmeth by the definition of predestination, which in his judgement is nothing else, than the preparation of the works of God: or the merciful and just disposition of a divine work that should come to pass. Seeing therefore that iniquity pertaineth not to the work 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 sins. He bringeth also his reason: That sinners should be unjustly punished of God, if by his will they should sin, as being predestinated of him to sin. 
Aug. de pred. san●●. cap. 10. How predestination and foreknowledge differ.  Further, he citeth Augustine and Prosper to be of the same mind. For Augustine in that notable work, that he wrote of the predestination of Saints, chap. 10. distinguishing between God's foreknowledge and Predestination, saith: Predestination cannot be without foreknowledge: but foreknowledge may be without predestination. 
How predestination & foreknowledge differ.  For by predestination God foreknew the things that he would do: but he was able to foreknow even the things that he doth not, as all sins. For albeit some things are so sins, that they be also punishments of sins: yet here sin belongeth not to God, but judgement. The same man unto the Articles falsely laid to his charge, 
Art. 7.8 9 & quibusdam. seq.  (when the Pelagians spitefully traduced the doctrine of predestination) as though he would make God the author of sins: refuting that detestable and abominable blasphemy at large, thus writeth: The Lord's predestination is never without goodness, never without justice for all the ways of the Lord are mercy and truth. And the holy deity liked not to prepare the adulteries of matrons, and the deflowering of maidens, but to condemn them, nor to appoint them, but to punish them. And in the same place: God's predestination hath not stirred up, moved, 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 judgement, whereby he will render to every one as he hath done, be it good or evil: which judgement should not be, if men should sin by the will of God. Also, There is no predestination of God for the transgression of the law, and the committing of any kind of sin. It is sufficient to know that the standing of things be of him, and that the ruins of things be not of him: neither doth it follow, (as they that object such things, suppose) that God hath taken away repentance from them, to whom he hath not given it: and that he hath thrown them down, whom he hath not lifted up: seeing it is one thing to make guilty an innocent person, (which is far from God) another thing not to have pardoned a wicked man, which belongeth to the desert of a sinner. Again, 
Aug. Hypognost. 6.  The rule of this matter in question must surely be maintained, (which is clear by divine testimonies) that sinners in their own evils are foreknown only: 
Ad 14. object. Gallorum. Why infidelity cometh not of predestination.  but punishment is predestinated for them. Hereunto Prosper a learned and godly man consenteth: The infidelity of such as believe not the Gospel is not bred of God's predestination. For God is the author of good things, and not of evil. And in his answer to the 15. objection: God only foreknew, and did not also predestinate those things, which should not have from him the cause of their working. To the same purpose did the Council 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 & judge: seeing he used the word predestination in a more general signification, for pre-ordination: making it all one to predestinate, and to decree that a thing should be. And now, there is nothing at all done, 
Mark this.  that the Lord is unwilling with all: yet so that we know, that good things are done by his assistance and working, evil things are permitted, he giving them over, 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 evil thoughts, 
Lib. 1. ad Mon.  yet that he is the ordainer of evil wills, and that he doth not cease to work some good of the evil work of every evil man.  
Objection. Some man may say, that the elect are predestinate not only to glory but also to righteousness, to wit, to faith and good works. Therefore also that the reprobates may seem to be predestinate both to sin and to punishment.  
Answer. Answ. Election and reprobation do 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 works, whereby a man cometh to glory: 
How election and reprobation agree and differ.  but reprobation doth not import a preparation of sins, whereby a man cometh to punishment. Wherefore this only followeth, seeing the elect are predestinated to faith and repentance, that they may be holy and blameless before God, that the reprobates are not predestinated to the same grace.  
Objection. But, the hardening of reprobates is predestinated of God. And that is sin. Therefore some sin is predestinated of God.  
Answer. The answer to this objection is manifest by those things that have been spoken. For the hardening of reprobates is so sin, that withal it is also the punishment of sin: and it so fair forth pertaineth to God's predestination, because it is not far from the working of it. For those things that be so sins, that withal they be also punishments of sins, in them not sin, but God's judgement pertaineth to God's predestination, as I have showed out of Augustine.   

CHAP. XIX. That predestination is steadfast and unmovable.  
THe fourth part of this whole treatise, 
The necessity of predestination is unmovable.  according to the division set down in the beginning, is of the unchangeableness of predestination. Where we must consider, that election and reprobation, namely, the decree of God concerning the either saving of men in mercy, or the punishing of them in justice, cannot be changed, so that of the number of the elect any one perisheth: or contrarily any of the reprobates be saved: but as well the one be unfallibly saved, as the other be unfallibly damned.  
This opinion may be confirmed by many testimonies of the sacred Scriptures. joh. 6. the Lord saith: 
The elect cannot perish, not the reprobates be sau●d; because God's decree is unchangeable towards both, proved by many places.  every one that the father giveth me, shall come unto me, and all that cometh unto me, I will not cast forth. And chap. 10. My sheep hear my voice, and I know them, and I give unto them eternal life, neither shall they perish for ever, and no man shall pluck them out of my hand. My father who gave them me, is greater than all, neither can any man pull them out of my father's hand. 1. joh. 2. They went of from us, but they were not of us. For if they had been, they had surely continued with us. 2. Tim. 2. The foundation of God standeth sure, having this seal: God knoweth who are his. As also Apoc. 7. there is mention made of the seal of the living God, and of the certain number of them that are sealed in their foreheads: to wit, of the servants of God, whom his grace preserveth harmless, and untouched among the midst of the storms of calamities upon sea and land. So afterward in the same book, chapter 13. and 17. power is given to the Dragon and beast to seduce the whole earth: yet the elect are excepted, whose names are written in the book of life, from the foundation of the world. Therefore the elect cannot be deceived, at the least finally. As also Mat. 24. False Christ's and Prophets shall arise, and shall work great signs and miracles, to seduce, if it might be, the very elect. What meaneth that saying of Paul, Rom. 8. We know that all things work for good to them that love God, that is, that are called of purpose. 
In Soliloq. c. 28.  All things he saith, even evil things, yea sins themselves, as Augustine witnesseth. And most plainly the Apostle confirming the same, addeth: For whom he foreknew, them he predestinated also to be made conformable to the image of his son. Whom he predestinated, them he hath justified, and glorified also. What shall we say then to these things? If God be for us, who can be against us? even he who spared not his own son, but gave him for us all, how shall he not with him give us all things also? Who shall accuse the elect of God? who shall condemn? who shall separate us from the love of Christ? Neither death nor life, etc. And in the 9 chapter of the same Epistle: It cannot be that the word of God should fail. On whom he will he hath mercy, and whom he will he hardeneth. Who shall resist his will? And chap. 11. God hath not cast away his people whom he foreknew: which thing he there showeth by the example of Elias times, and of the jews of his time: among whom albeit far degenerate, and enemies to the Gospel, yet God reserved to himself a remnant according to the election of grace. And he annexeth a saying worthy to be remembered: Israel obtained not that he sought for: but the elect attained it, and the rest were hardened. And a little after: Therefore as touching the Gospel they are enemies for your sakes, but in respect of election they are loved for their father's sakes. For the gifts and calling of God are without repentance: that is, surely fixed without changing, as Augustine expoundeth, who also warneth us to understand this saying, not of that calling whereof it is said: Many are called, etc. but of that, whereby the elect are called.  
Secondly, 
Predestination is unchangeable. The 1. reason.  the propounded sentence leaneth on most effectual reasons. For what things God from eternity foreknoweth, they must needs certainly and unfallibly come to pass, as they be foreknown of him. For foreknowledge is the knowledge of a thing that shall be. And that which shall come to pass, must needs be done. And it is confessed already, that God foreknoweth who shall be saved, and who shall be damned. Ergo, etc.  
Further, the decrees of God are unchangeable. 
The 2. reason.  But election and reprobation (as it is said) be the decrees of God, of saving whom he will in mercy, and condemning whom he will in justice. Therefore it cannot be, but both election and also reprobation is firm and immutable, so that neither the elect can perish, nor the reprobates be saved. For of the immutability of God's secrets it is said: 
1. Sam. 15. 2●. Numb. 23.23.  The strength of Israel will not lie, nor repent. For he is not a man, that he should repent. Also, God is not as a man, that he should lie, nor as the son of man, that he should be changed. He hath said, and shall he not do? he hath spoken, and shall he not accomplish? And in Esay: The Lord of hosts hath decreed, and who can break it? 
Esay 14. ●4 27.  The hand of the Lord is stretched out, and who shall turn it away? And, My counsel shall stand, and I will do all my will. 
Cap. 46.10.   
But in that God now and then denounceth and threateneth some things, which yet afterwards he doth not, 
A doubt.  by the example of the Ninivites, and of Ezechias: we must understand, that therein the Scripture speaketh according to the nature of second causes, or else with the condition secretly understood of repentance, and prayer, as jere. 18. such like sayings are expounded: and not in respect of Gods simple and absolute decree. In which sense it is well said of Gregory: The Lord knoweth how to change his saying, but never knoweth how to change his counsel. And of Augustine: God knoweth how to change his saying, if we would change our life.  
Thirdly, 
The 3. reason.  examples manifestly prove the infallibleness of predestination. Pharaoh, Sehon, and the kings of the Canaanites with their subjects were appointed to destruction. What was done? their hearts were hardened, that they might fight against Israel and perish for their sins. And it is expressly written: 
Exod. 4. Deut 2. ●s. 11. 1. Sam. 2. 2. King. 12.  It came of the Lord to harden their hearts to fight with Israel, that he might destroy them. So Eli's sons harkened not to the voice of their father, because the Lord had appointed to destroy them. Roboam heard not the people, because it pleased the Lord by that means to rend the kingdom, 
2. Sam. 7.  and to pull it away from salomon's race. Absalon and every man of Israel despised the good counsel of Achitophel, and heard Husai: because the Lord minded to destroy Achitophel's counsel, to punish Absalon. Likewise nothing of the word of the Lord against Ahabs' house fell to the ground, 
2. King. 10.  but the Lord accomplished as he had spoken by his servant Elias.  

Gen. 37.39.41.50.  On the other side, how wonderfully was joseph, when his brethren went about to kill him, sent into Egypt, and advanced to the government of the kingdom, that the counsel of the Lord might be fulfilled? What was of less hope in the eyes of men, than David's reign? Yet he rose to the dignity of the kingdom out of all his persecutions, and governed the people by the knowledge of his hands; that the Lords counsel might stand, when all the devices and counsels of the people were scattered. These things are plain and clear.  

Acts 2. & 4.  But that is more notable that we read of Christ himself. Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together against him, to do whatsoever the hand and counsel of the Lord had before determined to be done. 
Chap. 13.  And when by the determinate counsel and providence of God they had taken him, being yielded unto them, with wicked hands they crucified and slew him, and fulfilled all things that the Prophets had written of him, albeit all the while they went about another thing. What shall we say of the Apostle, and teacher of the Gentiles? 
1. Tim. 1.  who first was a blasphemer, and a persecutor, and an oppressor, how mightily and miraculously was he called to the Gospel, 
Gal. 1.  when it pleased God, who had separated him from his mother's womb? 
R●●. 9 & 10. Esa. ●●.  And to use not so much examples of persons, as of nations: the Gentiles, who sought not after righteousness, attained unto it, and the Lord was found of them who sought him not, and made manifest to them that did not inquire after him: But Israel did gainsay, 
Rom. 11  and seeking his own righteousness, was not subject to the righteousness of God. For the elect obtained it, the rest were hardened, as it is written: He gave them the spirit of slumber, eyes that they should not see, and ears that they should not hear.  
Fourthly, 
The 4. reason.  the same doctrine of the unchangeableness of God's predestination, is in sundry places mentioned of Augustine, as cap. 7. de correp. & great. If any of the elect perisheth, God is deceived, and is overcome by man's sin: but none of them perisheth, because God is not deceived, nor overcome by any thing. But he speaketh of such as be elected to reign with Christ, and not in that sense as judas was elected to the work whereto he served. And in his answer to the Articles falsely laid to his charge: The predestination of God, albeit it be uncertain with us, yet with him, who made the things that shall come to pass, it abideth unchangeable: neither doth he darken the things that he enlighteneth, nor destroyeth what he doth build nor plucketh up what he hath planted. For the gifts and calling of God are without repentance, and the foundation of God standeth sure, having this seal: The Lord knoweth who are his. And most notably, in Soliloq. cap. 28. All of us are as a menstruous cloth, coming out of a corrupt and filthy lump: but thou that only art clean, dost purify them in whom it pleaseth thee to dwell, whom without their merits thou hast predestinated before the world, and chosen for thyself to be a holy temple, whose names and number thou knowest, and who cannot perish, to whom all things work for the best, 
The Lord knoweth from everlasting the names and number of elect and reprobates.  yea even their very sins. For when they fall, they shall not fall down, because thou puttest under thine hand, keeping all their bones, that none of them be broken. But yet the death of sinners is most miserable, (those I mean) whom (before thou madest heaven and earth) according to the great depth of thy judgements, being secret, yet always just, thou didst foreknow for eternal death, whose names and merits are numbered with thee, who hast numbered the sand of the sea, and fathomed the bottom of the depth: 
All things work for the worst to reprobates, yea, even their prayers.  whom thou hast left in their uncleanness, to whom all things work for evil, yea their very prayer is turned into sin, that if they should ascend into heaven, and make their nest among the stars, they might as dung perish, and not in the end.  
Likewise the Author of the calling of the Gentiles, lib. 2. cap. 10. saith: All the sons of adoption not only are elect at the time of their calling here in this life, but also before the world was made: in which election, what man soever was not in Christ foreknown, shall by no means be made partaker of him. And by and by. The foreknowledge of God looseth nothing of the fullness of the members of Christ's body, and the whole sum foreknown, and in Christ before the world forechosen, cannot be by any hurt diminished. No man can doubt that this is Luther's very doctrine, 
Cap. 148.  that readeth his book of servile will, where he often mentioneth, that the elect are builded up by the word, 
Cap. 40.  and made better, and that the reprobates are offended, and become worse: that they amend their life by the holy Ghost, and that the other perish without amendment: 
Cap. 59  and if the elect be in an error, yet that before their death they do come into the right way: 
Cap. 152.  that this is necessary, and that they cannot finally be offended. And praefat. ad Rom. he writeth, that the decree is stable, and the necessity unmovable of God's predestination: and he saith, that this necessity is very necessary for our salvation and consolation: because we be so weak in ourselves, that if salvation stood in us, very few or none should be saved: for the devil would conquer all. But now seeing this sure and most certain decree of God cannot be changed, nor abolished, by any creature, we have hope that at length we shall overcome sin, 
To say that the elect may be increased or diminished, is Pelagi●nisme. Epist his ad ●●●st.  albeit now it rage in our flesh. These things in that place saith Luther. But as it is a point of sound doctrine, to hold, that the predestinate number of the chosen can neither be increased nor diminished: so not to rest therein is Pelagianisme, as Prosper testifieth. Which Hilary also confirmeth, reporting that the remnants of the Pelagians took it hardly, that such as were of sound faith, preached that men were so predestinated both to the one and the other state, that none could go from one to the other.  
By these things than it is manifest, 
The elect cannot perish.  that such as be predestinate to eternal life, do not perish, yea cannot possibly: and that because of the counsel of God's will, that cannot be infringed, or hindered by any creature. It is plain also, that the number of such as shall be saved, is sure and certain with the Lord, who knows his own, 
Their number is certain.  and numbereth the sand of the sea. Whereunto Augustine de Correp. & gra. cap. 13. The number of them that be predestinated to the kingdom of God is so certain, that nothing may be added to them, nor taken from them. Again ad Laur. cap. 29. The number of the blessed, whether it be that which is, or that which shall be, is in the eye of that workman, that calleth things that be not, as though they were, and disposeth all things in number, weight and measure. And whereas some think that the number of the elect is precisely so great, as there be devils, that fell from the society of the Angels, it is surely curiosity. Augustine's opinion is better in the place now alleged: who albeit he acknowledge that the elect among men do come in the place of the Angels that fell, to restore the city of GOD, yet he saith nothing of the equality of the number, yea he leaveth it in doubt, as a secret known to God. For to what purpose should a man avouch a thing with peril, that safely he may be ignorant of?   

CHAP. XX. Answers to such objections, as are wont to be made against the unchangeableness of Predestination.  
But some object unto us in this place, 
The sum of the objections of both kinds.  that a window is opened to impiety, by making as it were sides, whereto neither must anything be added, nor any thing detracted: & fatal necessity is brought in: the free will of man denied: the ministery of the word and prayers taken away: sinners are excused; and (which God forbidden) God is accused as the author of sin: and men are provoked to despair, and such other like, whereby subtle detractors openly vaunt themselves, as the Pelagians did in old time, by the report of Prosper and Hilary. Further beside these consequences of man's reason naughtily wrested, there be some places of Scripture objected, but in vain as we shall see.  
Objection 1 First, therefore they cavil, that a window is opened to heinous offences, because men thus think: It must needs be done that God hath predestinated: Therefore whether I do well or ill, if I be predestinated to God's kingdom, I shall be saved: if I be not, I shall be damned.  
Answer. I answer. What ignorant men, I will not say, Epicures think or not think, it is nothing to us. For many abuse even the doctrine of grace, and think; because we are justified freely, men must give themselves to sin, that grace may abound: 
Rom. 3.  whose judgement is just, saith Paul. But that must not be imputed to the doctrine, but to the abuse of it. For first it belongeth not to us to give sentence of God's secrets, but the will of God revealed in his word is to be followed. And that commandeth us to hear the son, to repent and to believe the Gospel, that we may be saved. So Luther represseth those wicked speeches, on the 26, of Genesis, and elsewhere. For it is all one, as if a man said: what God hath appointed must be; therefore all care of our souls, and all our labour is uncertain, and to no purpose.  

Predestination not only appointeth the end, but the means to the end. Rom. 8. Ephes. 1.  Secondly, predestination not only appointeth the end, but also the means unto the end, as the Apostle saith: whom he hath predestinated, them also he hath called, justified, and glorified. Also, He hath chosen us in him that we should be holy, and without blame before him. Wherefore, it is a plaiting of a contradiction that he who is predestinated, can will and do evil finally. Yea rather, as Augstine writeth, they that be of the number of the chosen & predestinate, albeit they lead a bad life for a time, 
Contra. Ill lib. 6. cap 3.  yet through the goodness of God they are brought to repentance, and are not taken out of this life in their sins: for predestination is the preparation of God's benefits whereby as many as be delivered, are most certainly delivered. Therefore that vain and idle reason (as it is called) doth not trouble us, which if we should obey, it is to no purpose whatsoever we do in our life.  
But let the objection be turned upon them, that so bring in predestination, that they separate the means from the end. In old time such was the heresy of the Predestinatis, who, 
The heresy o● the predestinatis.  (as Sigebert witnesseth in Chron) sprung up under Honorius the Emperor, and Pope Zosimus, were so called of the doctrine, they held: because naughtily understanding predestination and grace, they avouched, that neither the study of good works profited them that lived well, if they were predestinated of God to death, nor that the ungodly were hurt by wicked living, if they were predestinated of God to life. By which assertion they withdrew good men from good things, and stirred up evil men to wickedness.  
Another objection was of destiny, 
The second objection of fate or destiny.  that it was brought in if all things depend on the stable & immutable decree of Predestination; as for example, who shall receive the word, who not: who shall believe, who shall not, and thereby who shall be saved, who damned.  
I answer. We preach not destiny but the depth of God's grace, whereby the difference is made of the elect from the lump of perdition, the rest in the same lump being forsaken by the just judgement of God. And whereas the order of God's grace, and his judgement is unmovable, that maketh nothing for fate or destiny: unless peradventure we should take fatum to be derived of fando, which is of speaking. For we cannot deny, that God once spoke, that is, unmovably and unchangeably decreed, what things he would do, as he knew unchangeably all things that should be, in which respect (as Augustine writeth) we may say, 
De C●uit. Dei lib. 5. cap. 9 The Mathematical fate.  fatum hath his name of fando. But this name was wont to be understood in another matter. For in the common use of speaking, by fate men understand the force of the position of the stars and planets, as it falleth out, when a man is borne, or conceived, or newly form, 
Natural and poetical fate.  & this is the Mathematical fate. Also those things are of many writers called fatal, which happen beside the will of God, and men, by the necessity of a certain order, as that verse showeth: 
What once prepared is to be,  
Surmounteth jove his high degree.   
And in Homer (the prince of poets) jupiter lamenteth, that he could not deliver from death his dear son Sarpedon, whom fate compelled to die: Likewise Neptune mourneth because he could not hinder the return of Ulysses into his country, that he might revenge Cyclops his son; for the sates had decreed that Ulysses should return into Ithaca. And in Ovid the same jupiter saith: 
Thinkest thou alone (O daughter dear) from thee  
to put away unconquerable fate?  And afterward: 
The fates that stable be, and do abide for aye,  
fear neither planets thunderbolts nor any great decay.   

The stoical sat. De Civit. Dei. lib. 5. cap. 5.  Also this opinion is commonly attributed to the Stoic philosophers, albeit Augustine doth mitigate their opinion) because they said that the knitting together of things by fate doth depend upon jupiter, whom they supposed to be the sovereign God. For in Aulus Gellius li. 6. cap. 2. there is Chrysippus his definition of fate or destiny: 
What fate is.  that it is the natural and unchangeable conjunction & order of all things from everlasting. 
Cicero de fato.  As Cicero also noteth the opinion of such men as say, that all things are brought to pass by a natural binding and coupling together without interruption. These dote not only the Church, but also sounder philosophy rejecteth and condemneth: both because they take from God his liberty and omnipotency, and also because they abolish the order and manner of working ordained by God's wisdom in second causes. For some second causes be ordained of God to certain and determined effects, other be not, but of their own nature are indifferent to bring forth this or that effect.  

Fate for God's providence Lib. epist. 18.  Other men do term the connexion and order of all causes hanging on the will of God by the name of fate, which we use to call God's providence. So Anneus Seneca: (The fates lead him that is willing, & draw him that is unwilling,) most evidently called that fate, which in the same place he had called the will of the highest father. And Apuleius saith, 
In dogma●e Platonis.  that fate is a divine Law, whereby the inevitable purposes and enterprises of God are brought to pass. 
De cause lib 4.  After the same manner Boëtius spoke many things of fate. For he will have a fatal order to depend upon the simplicity of the divine providence: 
How Gods providence and fate do dister by Boetius.  so that providence is a divine way disposing all things, but fate is a disposition inherent in movable things, that is, the execution of that eternal providence in God. And seeing fate proceedeth from the beginning of an immovable providence, he writeth, that hence it cometh to pass, that it also is immutable.  
With such men as these be, if we credit Augustine, 
De Civit. lib. 5. cap. 7.  we must not greatly contend about the word, seeing they attribute the very order of causes, whereby every thing is done that cometh to pass, to the will and power of the Soveragne God, whom most truly we believe, both that he knoweth all things before they be done, and also leaveth nothing undisposed: and all powers are from him, 
Evil wills are not from God.  albeit not all wills proceed from him. For evil wills are not from him, because they are against nature, which cometh from him. 
Christian's must not have the word fate or destiny in their mouths.  Yet because we must speak of divine things according to the rule of piety, it is better to abstain from the word fate or destiny, as Augustine in the same place notably adviseth us chapter 1. human kingdoms are altogether appointed by the divine providence, which if a man therefore attribute to fate, because he understandeth thereby the very will and power of God, let him hold his judgement still but let him reform his tongue.  
But it is an ungodly & sacrilegious thing, 
Mark this well.  that some endeavour to find fault with that order of causes which are coupled together, which order is certain with God foreknowing & disposing it: such men must at length needs fall to this point, that they will both deny Gods foreknoweldge, and also all prophecy, that is clearer than the light, (as Cicero did, de divinat. 2. For if all future things be foreknown, that they shall in that order come to pass, as they are foreknown that they shall be. And if they shall come to pass by this order, the order of things is certain with God foreknowing them. And if the order of things be certain, the order of causes also is certain. For not any thing can be done, before which there went not some efficient cause.  
Objection. 3 
Of free-will.  But in this order of causes that are joined one with another, is there any liberty of our free will? Doth the chain of predestination constrain the very motions also of men's minds?  
Answer. 
Liberty threefold.  I answer, there is a threefold liberty according to the common distinction: liberty from coaction, from sin, and from misery. Of these three, liberty from coaction or compulsion is the property of the will, that cannot be lost, as Bernard sayeth, that is, that whatsoever it willeth, whether it be that which is good, by the grace of God: or that which is evil of it one nature, it always willeth it freely, that is, with a voluntary motion, and not by compulsion. We do surely many things against our will, and compelled: yet the will itself can desire or choose nothing unwillingly and forced: because if it should will by constraint, it should unwillingly will, which implieth a contradiction. 
Euchir. cap 30.  Otherwise as it is in Augustine, man naughtily using free-will, lost both himself and it, and hereby, he that is the servant of sin, is at liberty to sin, but to do righteously he is not free, unless being delivered from sin, he begin to be the servant of righteousness. Moreover, if by free be meant that, which is subject to none, nor dependeth upon any other thing, 
Liberty from subjection the will hath not.  or is limited, in that sense we must not doubt, that there can be no liberty of man's will, but that all things are done of necessity, as God hath foreknown, and worketh by his unfallible counsel, 
Cap. 16●.  and power, as Luther often mentioneth in many places in his book of servile will. For as other things, so the elections of the wills of angels and men, are subject to God's providence, 
Acts 17.  in whom we live, be, and are moved, and who inclineth the heart of a king, whither sooner he will. 
 Gregory Nyssene in his book that he wrote of man, saith: providence is of such things as be not in us, And Damascene lib. 2. orth. fid.. writeth, 
Damascene.  that God foreknoweth only the things that are in us, and doth not foreordaine them.  
But these are dangerous speeches, and ought not or cannot be admitted but very warily; as Thomas adviseth us: 
Tho. count gent. lib. 2. cap. 90. Aug. de Civit. Dei. lib 5 cap ●.  And Augustine much better: All wills are subject to the will of God, even all wills, because they have no power but what he granteth them.  
Objection. But thou wilt say, 

What is determined of God, necessarily so cometh to pass, as it is determined.  
But all actions and motions of the minds of men are determined of God.  
Therefore necessarily they so come to pass:  
& by the force of the consequent, there is in them no liberty of our will.   Answer. This Syllogism being granted, we yet deny that which is inferred upon it. For we must make difference between the necessity of coaction, 
Necessity's twofold.  and immutability. That moveth violently through an external beginning only▪ but this imposeth surely a necessity upon the second causes, that they effect this or that thing, and thereby also upon the effects, that they so come to pass: 
Things in respect of God necessarily come to pass, but in respect of second causes most things are contingent, and casual.  yet it taketh not away the natures of things, but rather confirmeth them. Therefore albeit in respect of God, who foreseeth all things infallibly, and unconstantly foreordayneth them, necessarily, that is, infallibly and unconstantly all things come to pass: yet in respect of the second causes, (them I mean, that are not in their own nature limited to certain effects, as be all the wills of Angels and men,) many things are done contingently, and by choice. And it is to be marked, that, seeing effects have their names of their next causes, such effects are rightly called contingent: even as they, that arise of second causes necessarily working, (as the motions of heaven, the heat of fire,) are, and are called necessary: albeit notwithstanding in respect of God, altering the order of nature, as often as pleaseth him, contingency or chance hath also place in such. Examples confirm this answer. 
Examples hereof.  As for example Christ must suffer and be slain, yet he suffered and died willingly, as it is written: I lay down my life, 
Luke 24.  that I may take it again. No man taketh it from me. 
john 1●.  I have power to lay it down, and I have power to take it again. Also, All things must be fulfilled, which were written of him: yet what was more casual, considering the natures of second causes, than that the soldiers cast lots for Christ's coat? that they broke not a bone of him? and such like. In the Angels also & perfect spirits in heaven, so mighty is the kingdom of grace, that necessarily they do not sin: shall we therefore deprive them of the liberty of their will? What shall we say of God himself, who is unchangeably good, who must needs always live, and foreknow all things? Yet God forbidden that we should put the life and foreknowledge of God under necessity: as neither is his power diminished, when he is said, that he cannot die, 
De Civit. Dei. lib. 5. cap. 10.  or be deceived. Which example Augustine also useth: where he answereth in like manner the foresaid question by that distinction of a twofold necessity. And chapter 9 he writeth, that it doth not follow, that if there be with God a certain order of causes, therefore nothing is in our will seeing in the very order of causes even our wills are accounted. Anselme writeth at large of this matter, concerning the agreement of God's foreknowledge and predestination with free-will.   

CHAP. XXI. Answers to the other objections.  
Objection 4 
Whether the ministry of the word be overthrown by predestination.  But they say, that by the doctrine of God's unchangeable predestination the ministery of the word is overthrown, and clean taken away: to wit, all instructions, exhortations, reproofs, consolations, and lastly all doctrine both publicly and privately. For what things are unchangeably predestinated of God to be done, in vain are means used in them: And such is the salvation of men: Therefore such means are used in vain.  
Answer. But there is an error in the Mayor, which only is true touching means, that are not ordained of God, or else, without which it is manifest that he will bring to pass those unchangeable events. But it is of no force concerning those means, which even he himself pleaseth to use for the ends appointed of him, and hath also commanded us to use them. And such are those means that are mentioned in the objection. For it is written: 
1. Tim. 4.  Give heed to exhortation and reading: practise these, continue therein: take heed to thyself and to doctrine. For if thou do this, thou shalt save thyself, and those that hear thee. Also, Be instant in the word, in season, 
2. Tim. 4.  out of season, rebuke, reprove, exhort with all truth and doctrine, watch in all things. And the Lord himself saith: 
Matth. 18.  If thy brother sin against thee, go and tell him his fault, etc. if he hear thee, thou hast won thy brother. 
jam. 5.19. jud. vers. 21.  And every where we are commanded to stir up the slothful, to reprove those that sin that they may repent.  
Further it is certain, 
Predestination comprehendeth both the end and the means to the end.  that predestination belongeth not only to the end, namely the salvation of such as be predestinate, but to the means also leading to that end: the word of God and experience bearing witness, that it is given to very few to receive the doctrine of salvation by the Lord himself or by Angels, 
Aug. de bono pers. cap. 19  without the preaching ministery of man: and that it is given to many to believe in God by men. For God observeth this order commonly towards his elect, that whom he hath severed from damnation by the bountifulness of his grace, for them he procureth his Gospel to be heard, and when they hear, moveth them to believe, 
Aug. de Cor. & great. cap. 7.  and to continue unto the end in saith, which worketh by love, and to repent upon admonition, if at any time they go astray. Yea and some also he bringeth back into the way which they had forsaken, without the reproof of men.  
But in the children of perdition it cometh to pass that is written, that they hearing hear not, that is, 
De bono perse●, cap. 14.  hearing by the sense of the body, they hear not with the assent of the heart. 
De Correp. & great. cap. 15.  In the mean while, seeing we know not who belong to the number of the predestinate, who not, we must be so affected with love, that we wish all to be saved, warning & reproving all and every one as occasion is offered, with meekness, waiting if at one time or other God will give them to acknowledge 
2. Tim. 2.  the truth, and escaping out of the snare of the devil, (of whom they are held captives) to receive a sounder mind. Therefore let us do our duty, applying brotherly correction to all men, that they perish not, or destroy others: but it belongeth to God to make the same profitable unto them, 
We must do our duty, in shroving o●●● 〈◊〉 we do not profit them, and why 〈◊〉  whom he himself hath foreknown, and predestinated to be conformable to the image of his son. And albeit he make it not profitable to all, (for many are the children of perdition) yet it is sufficient for us, that we do deliver our own souls, while they perish not through our fault. As the Lord saith to Ezechiel: 
Cap. 3.  When I shall say to the wicked, thou shalt surely die: and thou hast not warned him, nor spoken to him to return from his wicked way, that he might live: that wicked man shall die, but I will require his blood at thy hand. But if thou hast warned him, and he hath not repent of his wickedness, he shall die in his iniquity, but thou hast delivered thine own soul. And Paul witnesseth, 
2. Cor. 2.  that we are the sweet savour of Christ to God in them that are saved, and in them that perish. The ungodly also are made without excuse in hearing what they ought to do, lest they should say: If I had known it, I would have done it: therefore I did it not, because I knew it not.  
Objection 5 The same account is to be made of prayers, which the unchangeableness of God's predestination and purpose maketh not any whit the more idle, 
Wither praying be in vain, if God's purpose be unchangeable.  as some naughtily suppose. For albeit by prayers God's predestination is never changed, yet by them we are helped as by certain means hereunto ordained of God, both to attain unto many effects, and also to the very end of predestination, according to the promise: Every one that calleth on the name of the Lord, shall be saved. 
Luke 11.  And in the Gospel: Ask and it shall be given you. For whosoever asketh receiveth. And anon: how much more will your heavenly father give the holy Ghost to them that ask of of him?  
But here it must be marked, that what things the Saints obtain by praying, they were so predestinated, that by prayers they should be obtained, as Gregory well said. To which purpose Augustine also saith, 
Dial lib. 1. Ang. de Civit. Dei. l. 5. c. 10.  that prayers much avail to obtain those things, which God foreknew that he would grant to them that pray.  
Thus a double error is excluded. One is of certain superstitious men, 
A double error confuted.  as though the decree of God made concerning some man, (put the case of condemning him) might be altered by sacrifices and prayers: 
The tale of Trajan.  as the tale is of Trajan the Emperor, that when he was in hell, (the place of reprobates) he was from thence delivered by the prayers of Gregory. The other error on the contrary faulteth, as though a thing so wholesome and so necessary, namely prayer, (the only intercourse between man and God, as Boethius saith) should seem to have no force, because God hath constantly appointed whom he will save, and whom he will damn: the one pertaining to his mercy, the other to his judgement.  
And we must not hear, nor tolerate wicked men being Objection 6 both ignorant, and also hurtful and bold, 
Snners are not excused.  who when they do amiss, and securely delight in sins, fly to the necessity of predestination, as to a certain sanctuary, and what things they wickedly commit, they say must be attributed to predestination. Whereby they would seem to be blameless, and put all the fault in God, as the author of sins, as Rom. 9 such men say: Why is he yet angry? For who shall resist his will? But james rightly reproveth those men that go about to excuse themselves from God. Let no man when he is tempted, 
jam. 1.13.  say, that he is tempted of God: but every one is tempted, when he is drawn away by his own concupiscence. Then lust, after it hath conceived, bringeth forth sin. And the book of Ecclesiasticus confuteth a double impiety with one and the same answer, chapter 15. Say not thou, the Lord hath caused me to sin: for thou oughtest not to do the things that he hateth. Say not thou, he hath lead me into error, for he hath no need of the wicked man. The Lord hateth all abomination, and they that fear him, love it not. He made man from the beginning, and left him in the will of his own counsel. If thou wilt, thou shalt observe the commandments.  
Doubtless these are the fountains of sins, properly belonging to sinners, lust, and their free-will: for man is not compelled to commit evils, but he doth them of his own accord, and greatly liketh and alloweth them, as these sayings of Scriptures testify. He would not understand to do well. And, they would not receive instruction, and many more like in the books of Scriptures. But God's predestination ought not to be accounted the fountain of sins. For by the help thereof (as Augustine notably hath left in writing) we know that many are held back from falling, 
Ad ●rti●. fals. impoes.  but none caused to fall, and hereby predestination is the cause that many stand, and that no man falleth. Therefore (saith he) it is a detestable opinion, that supposeth God to be the author of any evil will, or evil action. And when men sin, they serve their own lusts and desires: but when they avoid evil, and do good, the ways of men are guided by the Lord to delight in his way. And elsewhere. 
Hypognost. 6.  They that are without the grace of predestination, that is strangers from the purpose of God, and abide in evil works, we do not say, as you think, that they are so ordained of God the creator of all that they should perish, as though he made them to live wickedly, and cast them headlong into every deadly work. far be that from the purpose of God. Neither say we, as you imagine; albeit they be willing to believe, and to give themselves to good works, yet that God will not bestow these upon them seeing such willingness is the gift of God etc. These things that father opposed to that blasphemous spirit, that railed on the truth by the Pelagians. 
Huber. thes 292  But the same spirit abideth even at this day in the adversaries, who imagine otherwise than we judge, as though God forced the reprobates to sin, casteth them down, carrieth them away, and violently trampleth upon them, their cause unheard. O blasphemy!  

An instance of 〈◊〉 adversity.  But they except against us, that sinners seem blameless, that they obey not the truth because obedience itself in his gift. This (say they) we receive not, why then are we reproved a● though we could give it to ourselves, and by our will will not give it? The argument is such as this is:  
They that receive not faith and conversion of God, seem excusable: because we cannot have faith and conversion, unless God give it us.  
But such are all those that repent not.  
Ergo.  
Here the Mayor is false, albeit it seem goodly to human reason: because God made man upright from the beginning, and created him after his own image: but man through his own malice, and the devil the provoker, falling from his uprightness, wherein he was first made, became wicked. Is God a debtor unto us to restore us, because we lost grace received? Or shall it not therefore be lawful for him to require again of us, that which is his own? He hath power to exact it, and hath power also to remit it. But of whom it must be exacted, and to whom it must be remitted, it belongs to the Lord to judge, and not to the debtor.  
Objection. But (say they) the reprobates, while God forsaketh and hardeneth them, cannot avoid sins. And it seemeth unjust, if God should punish a man for those things that he cannot avoid.  
Answer. I know surely that this seemeth unjust to Albert Pighius, and other Sophisters, whose wisdom God hath made foolishness, but how unjustly, it is manifest: for if that reason were any thing worth, God could not without a token of cruelty and injustice punish original sin, which certainly no man can avoid in his birth.  
Objection. They object this also: He that foreseeth sin, and doth not hinder it when he may, is not without fault. God foreseeth sins, and doth not hinder them, when he might most easily. Therefore, etc.  
Answer. Hereunto some make answer, that God doth not put away sins, because he will have his reasonable creature to retain his liberty, and choice of good and evil, which otherwise he should lose. But if that reason were forcible, either God's grace should be destroyed, whereby the godly and elect avoid sins, or else they must be said to want the choice of good and evil. Therefore to answer more truly, we must here remember, that we ought not to dispute of the righteousness of God after the rule of man's righteousness. The first proposition taketh place concerning men, and not concerning God. For men both by the society of nature, & God's law are bound one to ●nother, that one should procure the welfare of another, and hinder the destruction. But God is bound to none, and he may do with his creature what he will, without the injury of the creature, as Lord of all, and having full dominion over his own goods. Further, because of his omnipotent goodness and wisdom, he can tell how to work good even of evil, which men cannot do.  
Which things seeing they stand thus, let no man in his heart accuse God, who will render to every one according to his works: 
Psalm. 102.  but let every one blame himself when he sinneth, and let him say, when he is damned: Thou art just O Lord in all that thou dost unto us, and all thy judgements are true. And whosoever is set free let him say: 
Psalm. 144.  The Lord is merciful and full of compassion, he hath not recompensed us according to our sins.  
Objection. 7 As for that that was added touching despair, that it was bred in the minds of men by the doctrine of the constant and unchangeable purpose both of God's election and reprobation, 
Predestination is 〈◊〉 ground of our comfort, and no cause of desperation.  it is also a mere slander. Nay it is the most true ground of all our comfort and salvation, that we know that God hath chosen his own in Christ before the foundation of the world, who believe in him, and hath predestinated them unto adoption, according to the good pleasure of his own will: and that this purpose of free election, and predestination is so firm, that neither it can be changed of any creature, neither doth God ever repent him of his gifts and calling. This thing the places of Scripture every where confirm, which speak of predestination: as what the Apostle saith: 
● Tim. 2.  The foundation of God standeth sure, having this seal; The Lord knoweth who are his. Doubtless the Scripture speaketh this to our consolation, lest we should be troubled for the revolt of some men from the Gospel, and for other offences. And more fully Rom. 8. We know that all things work for the best to them that love God, that is, to them who are called of purpose. For whom he foreknew, them he predestinated also to be made conformable to his image, etc. And thus concludeth; I am persuaded that neither death nor life, nor Angels, nor any creature can separate us from the love of God which is in Christ jesus. We see how the Apostle armeth us against all temptations of this world with this persuasion, that election is sure and stable, whereby we are chosen in Christ unto eternal life freely and of his mere love: as the Lord also in the Gospel comforteth us therewith: 
Matth. ●3. joh. 10. Luke 10 & 11.  that the elect cannot be seduced: that he suffereth not his sheep to be pluck● out of his hand: that our names are written in heaven. Also, fear not little flock, for it pleaseth your father to give you a kingdom. And in john, 
joh. 6.  lest the faithful should be offended through the obstinacy of the unbelievers: what soever the father giveth me (saith he) cometh unto me, and he that cometh unto me, I will not cast him forth: because I came down from heaven, to do his will that sent me. Therefore by the view of these sayings of Scripture it appeareth, that the doctrine of the firmness of God's election is revealed unto us for this cause, that it might be the foundation of all certainty, against all kind of temptations, which arise either in respect of our infirmity among so many dangers of the godly, or of the unbelief or apostasy of others from the faith, or in respect of other thing.  
Hereof saith Luther notably, when he had avouched, 
Praefat. ad Rom.  that the decree of predestination is sure and unmovable, addeth moreover, that this necessity is most necessary unto salvation and consolation. He assigneth the reason, because we be so w●●ke in ourselves that if our salvation consisted in our own strength, very few or none should be saved: for the devil would overcome all men. But now, saith he, seeing God's decree is sure and most certain, and cannot be altered by any creature we have hope to over come sin at the length. 
Luth. de ser. arb. cap. 144.  He teacheth the same thing at large, and amplifieth it by the consideration of so many perils, and devils daily assaulting us. 
A●●de praed●st. sanct. cap. ●.  And surely it is a wonder, among so many straits, wherewith our life is beset, that any man had rather betake himself to his own infirmity, than to the certainty of God's promise and grace.  
Objection. 
I am uncertain of my election, which maketh me sad.  But thou wilt say, the will of God concerning myself, is uncertain unto me. And this is it, that maketh me sad and sorrowful, that seeing there is a certain and sealed number of them that be predestinate, which cannot be increased nor diminished, I am uncertain, whether I belong to that number: if I knew this, I would rest myself in that sure foundation.  
Answer. Answer. This is one question, whence we may know ourselves to be elect, whereof hereafter we will speak: and it is another, whether the firmness of election serve to desperation rather than consolation. Then, this being now granted (albeit it ought not to be granted) that Gods will is uncertain unto us concerning our salvation, is thy will concerning thyself certain unto thee? 
De praedest. sanct. cap. 9  He that seemeth to stand, let him take heed lest he fall. Therefore seeing both Gods will and thine own, that is, thine endeavour and perseverance as from thyself, as uncertain: why doth not man commit his faith, hope, and charity unto the stronger rather than to the weaker? And let these things be spoken against the objections of the first sort, that is, the consequences of human reason.   

CHAP. XXII. Answers to some places of scripture, usually objected against the certainty of Predestination.  
But they that make the grace of election common to all, and will have it made frustrate of many afterwards, through unthankfulness, for the most part object these places out of the sacred Scriptures. First, The Pharisees and lawyers are sated to reject the counsel of God against themselves: 
The first place objected, is Luke 7. ver. 30. Hub. thes. 784.  therefore they made frustrate unto themselves election, which was common to them and others.  
I answer. By the counsel of God in that place is not meant election, or the ordination of the Pharisees to eternal life. For if they had been ordained thereto, doubtless they had believed. 
Acts 13.48.  But the will of God revealed by the ministry of john Baptist is noted, that such as desire to be saved, and to flee from the wrath to come, should be baptised with the baptism of repentance, and believe in him, that was to come after him, that is, in Christ jesus. Therefore this the Evangelist meaneth, that the people and the Publicans obeyed the doctrine of john to salvation: and that the Pharisees and Scribes did not obey to their great harm, endeavouring to establish their own righteousness. 
Acts 20.  After this manner Paul to express his faithfulness in his ministry, which he had received to testify the Gospel of the grace of God, saith, that he eschewed nothing, to the intent he might declare to the Ephesians all the counsel of God, that is, faith and conversion, as the text there showeth.  
Objection 2 2. Objection. They, to whom some of the epistles of the Apostles were written, were Saints, and elect: yet in them many 
1. Thess. 1. 1. Pet. 1.  fell away from the faith, and perished. Therefore some elect do perish.  
Answer. Unto the Mayor is answered, that they were Saints and elect, but not all, because many are hypocrites in the assembly of the visible church. Therefore the argument consisteth of pure particulars. Further, the name of the Elect, is not used after one sort in the Scriptures. Beside the special signification, whereby such as before ordained to eternal life, are called Elect, there is also this use of the word, that generally, (speaking after the rule of charity, and not of faith) they are called Elect, whosoever by outward calling are numbered with the people of God, whether in deed they be already faithful, and sanctified, and elect before God, or not: and according to this general signification we grant the whole argument.  
Objection. 3 3. Objection of the book of life is somewhat harder, 
Psalm. 69. Exod. 32.  when David saith: Let them be blotted out of the book of the living, and not be written with the just. As also Moses entreating for the people, prayed. Either forgive their sins, or if not, blot me I pray thee out of the book that thou hast written. 
The book of life.  To whom the Lord answered: Him that sinneth against me, will I blot out of the book of life. Therefore some written in the book of life, may be thence blotted out, and consequently, some predestinate to life, do perish, because the predestination of Saints and the book of life, are all one; at the least in substance, 
How predestination and the book of life differ.  albeit they somewhat differ in reason. For predestination is the very ordination of the Saints to eternal life. But the book of life metaphorically is nothing else, than the knowledge in the mind of God of them that be predestinate, as Tho. in 4 cap. ad Philip. and others expound.  
Answer. I answer. Augustine handling that place of the Psalm, answereth this doubt after this sort, that who so be in very deed written in the book of life, not one of them is blotted out: 
How a man is blotted out of the book of life.  but blotting out pertaineth to them only, that not in very deed, but only in their own, and other men's opinions are written therein: and that such are said to be blotted out, when it is manifest in this world, or that which is to come, that they were not in the number of the predestinate. Some men make a distinction thus, 
The book of life taken two ways.  that the book of life is taken two manner of ways: either for the catalogue of the elect unto eternal life, or else for the catalogue of them, that profess the saith of Christ, and are counted among the members of the Church, whereof many doubtless are blotted out. So Ezechiel 13. it is said of the false prophets: They shall not be in the assembly of my people, and shall not be written in the writing, that is, in the book of the house of Israel. He meaneth, that, albeit false prophets would seem to be the people and Church of God, yea the pillar thereof, they should be so far from being reckoned in that degree, as that they should be accounted altogether strangers from God's people. The matter cometh all to one point. Augustine confirmeth the said exposition, partly by that that followeth in the words of David: and let them not he written with the righteous: from whence he gathereth, that such men, as touching God's judgement, were not yet written in the book of the living: partly by other places of Scripture concerning the book of life, as that which the spirit of God saith in the Apocal. 
Apoc. 13. & 20. vers. 15. & 21.27. Act. 1.  That they all shall worship the beast, whose names are not written in the book of life. Therefore saith Augustine, they shall not worship, that are written. Further David's prophesy is wholly directed against judas the traitor, & other obstinate enemies of Christ, strangers from the grace of election, reprobates, and children of perdition, as it is plain by the interpretation of Paul. For thus he saith: Israel obtained not that which he sought for, 
Rom. 11.  but the elect have obtained it, and the rest were hardened, as it is written: let their table be their snare: let their eyes be darkened, etc. These be David's very words out of this very Psalm: which seeing the spirit of God expoundeth of the reprobate jews, such as pertain not to election, it appeareth that their writing in the book of life cannot otherwise be taken, than as far forth as they gloried for a while in the title of the Church, till they were blotted out, that is, were declared to be castaways, & no way pertainnig to the body of the Church.  
But Moses was one of the predistinate sons of God, 
An instance.  and truly written in the book of the living. Therefore some truly written in the book of life are blotted out of it, or may be blotted out.  
Answer. I deny the consequence, because the Mayor which is omitted in the argument is false: to wit, that Moses was blotted out, or could be blotted out of the book of life. He surely wished to be blotted out for the sin of Israel, rather than the name of God should be blasphemed among the Gentiles: but it was not done, or could be done, because he wished it. Nether are we to marvel, that Moses wished that, that could not be, seeing this is usual in the prayers of the Saints, that through a certain vehement love of God and their neighbour, their will is carried away even unto things that cannot be done. Example hereof we have in this very wish of Moses, who desired to draw rather upon himself the punishment and damnation of transgressors, if God would not at all pardon their sin. For the justice of God doth not suffer him to punish an innocent for an offender, but the soul that sinneth shall die. Even as Moses that wished such a thing, was answered of the judge of the world: He that sinneth against me, I will blot him out of the book that I have written. So David prayed: 
2. Sam. 18.  Who will grant me, that I might die for thee, son Absolom? Whereas yet it could not be, that he should die for Absolom. Christ also knew well enough, that he must drink of the cup, yet he said: Father if it be possible, let this cup pass from me. And to use a most like example, Paul wished to be accursed from Christ, 
Rom. 9  for his brethren the Israelites; that is, for the love of Christ he was ready, if it were possible to lose the kingdom▪ of heaven, and to go to hell; 
De compun●t. ●ora. lib. 1. serm. de nulla regni spe.  as often Chrysostome expoundeth that place. But as touching the Lords answer to Moses, when he saith, That he will blot him out of his book, that hath sinned against him: the answer is all one, with that that we made before to the place of the Psalm, which Ambrose also upon the ninth to the Romans, plainly approveth by his judgement, and among the later writers, Doctor Heerbrand subscribeth unto him. 
Heerb. disp. de elect. & praed. thes 115. Hub thes 771. Equivocos doctores.  Therefore let Huber rather consult with them, than scorn the truth and the lovers of it, and tauntingly term them doubtful Doctors, when as he himself playeth more truly, the doubtful disputer, dallying with the doubtful significations of words to deceive others.  
Objection. 4 Beside, it is objected out of the twelfth chapter to the Hebrews. 
Heb. 12.  Ye are come to mount Zion, the city of the living God, the heavenly jerusalem, and to thousands of Angels, and to the company of the first borne, etc. Take heed that ye despise not him that speaketh, for if they escaped not, that despised him that spoke in God's name in the earth: much more we, if we abhor him, who is from heaven. Some of these, of whom this speech is, do fall away, and perish for ever: because he terrifieth them with eternal punishments, if they resist the word. But these that are spoken of, are written in heaven: therefore some of such do pertsh.  
Answer. I answer that of pure particulars nothing is concluded. Certainly the Minor is only particular: because it is spoken of those first begotten, that are written in heaven, and not of other whomsoever, that pertain to their society and the Churches: among whom it is not to be doubted, that many are hypocrites, that shall in their time be judged of the Lord. But (say they) it is written: keep that thou hast, that no man Objection. 5 take away thy crown. He that standeth, 
Apoc. 3.11.  let him take heed lest he fall. If God spared not the natural branches, take heed, 
1. Cor. 11. Rom 11. Phil. 2.  that he spare not thee also. In fear and trembling work your salvation. These and the like exhortations and threatening pertain to all, even to Gods elect. Therefore the elect are not without peril of losing salvation.  
Answer. I answer. There is a fallacy from that which is not the cause, as if it were the cause: for whereas such exhortations and threatenings meet us in the Scriptures, it is not therefore done, because the salvation of the elect is not in good safety, as touching the grace of the chooser: but seeing the elect carry about them and in them manifold infirmities, and endure sundry temptations of the world: the holy Ghost thinketh good, by those means to work in them watchfulness and perseverance for their salvation.  
But what shall we say to that of the Apostle, I beat down Objection. 6 my body, & bring it into subjection, lest by any means, 
1. Cor. 9  when I have preached to others, myself became a reprobate. Paul doubtless was elected, yet he laboured that he might not be a reprobate.  
Answer. I answer. Grammar undoth this knot. For a reprobate is here opposed to one approved, and the meaning is, that he went before others in example, lest by not doing what he taught, he should bring himself into contempt. So silver is called reprobate, jeremy 6.30. And diverse times this signification meeteth us, as 2. Cor. 13.6.7. Secondly though we should grant, that reprobate here is taken for one that is to be condemned in eternal death, what consequence is this? Paul and other elected to life chastise their flesh, and use other exercises of faith and repentance, that they perish not: Therefore some of the elect do fall away from grace Nay therefore they do not fall away because they carefully shun falls, and use the means unto salvation.   

WHETHER AND HOW WE MAY BE CERTAIN AND SURE OF OUR Election in Christ.  

CHAP. XXIII. Of the certainty of salvation, and therefore of Election, against the Papists.  
THe elect of God (as we have seen) have an excellent prerogative, and dignity, whom no creature can separate from his love in Christ jesus, in whom before the world they were unchangeably predestinated to eternal glory, But that we may be partakers of this consolation, we must consider, 1. Whether and 2. how we may be certain of our election in Christ. Where also we will touch, 3. what we must judge in this point of our brethren in Christ; and of our neighbour in general. The first of these three questions was wont to be in controversy between us and the Papists. 
The Papists say that election is certain in itself, but uncertain to us.  For albeit they maintain as well as we, the firmness and certainty of God's election in itself: yet they would have it to be uncertain to us, as long as we live in this mortal life, whether we be in the number of the elect, & those that shall be saved: yea, whether in this life we be in favour with God: neither suppose they that it can possibly be known without especial revelation, such as they attribute to Paul and some few other. 
Council Trid. sesse 6. cap. 12.  Hereupon the Council of Trent held under Pope Paul the third, decreed in this sort: No man in this life ought so to presume of the secret mystery of God's predestination, that he should certainly make account, that he himself is in the number of them that be predestinated, as though it were true, that he that is justified, either could not sin any more, or if he hath sinned, aught to promise himself certain repentance. For without special revelation it cannot be known, whom God hath chosen to himself. 
Can. 15.  And in the same Session among the Canons, wherein the Trent fathers establish doubting of the forgiveness of our sins, and of the grace of God, He is pronounced accursed whosoever shall say, that a man regenerate and justified, is bound by faith to believe, that he is certainly of the number of the predestinate.  
This is the doctrine of popery, and no marvel, seeing they are not subject to the righteousness of God, but go about to set up their own righteousness of worthiness and humane merits. For seeing they rest not in the mercy of God, by and for Christ's sake forgiving sins to every one that believeth, but respect also their own disposition, worthiness, satisfactions, & merits to justify them, they do less yet than becometh than that they so much doubt of their receiving into grace, or of their justification. For Paul without all doubting plainly pronounceth, that he knoweth nothing by himself, yet hereby he is not justified. 
1. Cor. 4. Gal. 5. Gal. 3.  And to the Gal. Behold I Paul say unto you, ye are made void of Christ, as many as are justified by the Law, and ye are fallen from grace. For as many as are of the works of the Law are under the curse.  
And truly this doctrine of doubting of the grace of God in this life, or the life to come, 
Reasons against doubting of God's grace.  greatly swerveth from the scope of the divine Scriptures. For the Apostle saith, What things are written, are written for our instruction, that by patience & consolation we might have hope. 
Lib. 3. Sent. dist. 26. What hope is.  But hope excludeth doubting: because hope even by the confession & definition of the papists themselves, is a virtue, whereby spiritual and eternal things are confidently expected: or, (which is all one,) Hope is a certain expectation of future blessedness proceeding from the grace and truth of God: They add, and from precedent merits because to hope for any thing without merits, is not to be called hope put presumption. As though it were not presumption rather, to advance merits against grace. For if of works, than not of grace, saith the Apostle: 
Rom. 11.  but if of grace, than not of works.  
Secondly a most strong argument against popish doubting, is taken from this, that in the scriptures we are commanded to believe the remission of sins, and eternal life, and that not only historically, and generally, but also with the application of the promise of grace unto us; as also every where the holy Scriptures require us to believe in Christ, who died for our sins, that he might restore unto us God's grace that was lost righteousness and eternal life. 
To believe and to doubt are contrary.  Now to believe, and to doubt, are manifestly contrary one to the other, as we may see in james, cha. 1. If any of you want wisdom, let him ask of God but with confidence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing doubting, or wavering hither and thither, like the waves of the sea, that are carried of the wind. And the words used in the sacred Scriptures to express the force and nature of faith, confirm the same thing: as that to faith is attributed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sure persuasion, substance, demonstration, confidence, boldness, which surely signify not a doubting of the mind, but a sure & certain assurance. Whereto then tendeth the doctrine, and shop of doubting with the papists, but to overthrow faith altogether, and to turn upside down the use of the Scripture unto us, which was therefore delivered of the holy men of God, that we should believe that jesus Christ, and that in believing we might have life through his name.  
Hitherto serve the express sayings of Scripture: Matth. 8. Be of good cheer my son, thy sins are forgiven thee. Luk. 7. Woman thy sins are forgiven thee. Thy faith hath saved thee, go in peace. The papists flee here to some special revelation: but as we do not deny the same, so we say that those special revelations depend upon the general foundation, that is, the promise of grace made to believers in the Gospel: 
Mark. 16.  He that believeth, and is baptised, shall be saved: he that believeth not, shall be damned.  

2. Tim. 1.  This also is manifest by the testimonies of Paul, I know whom I have believed, and I am persuaded, that he is able to keep my pledge against that day, 
Chap. 4.  Again, I have fought a good fight, I have kept the faith, hereafter there is laid up for me the crown of righteousness, which the Lord the righteous judge will give me in that day, and not to me only, but to all that love his coming. Also, I am persuaded that neither death, nor life, 
Rom. 5.  nor Angels, nor principalities, nor any other creature is able to separate me from the love of God, which is in Christ jesus towards us. In vain do they here except, that Paul in those places speaketh only of his own assurance, that he had by a singular revelation. For he speaketh in the plural number of himself and others, that are engrafted into Christ by a true faith, and love his coming. So elsewhere the Apostle generally testifieth: 
Rom. 5.  Being justified by faith we have peace towards God, and we rejoice in the hope of the glory of God through our Lord jesus Christ. For being now justified through his blood, we shall much more be saved from wrath by him. And to the Ephesians: After ye believed, 
Ephes. 1.  ye were sealed with the holy spirit of promise, who is the earnest of our inheritance, against the day of redemption. john also hereto agreeth: 
1. joh. 3. & 4.  We know that we are translated from death to life. And hereby we know that we dwell in him, and he in us, that he hath given us of his spirit. These and such like testimonies plainly prove, that a faithful man may and aught to make certain account, that he hath, and shall have God gracious unto him to eternal life.  
This God hath promised, saith Augustine, 
Aug. Psalm. 88  this God hath said: and if that be but little, God hath sworn it. Therefore because the promise is sure, not according to our merits, but according to his mercies, no man ought to publish that with fear, whereof he cannot doubt. And that is well to be marked against the Papists, who because they will have justification to depend upon their works, if not wholly, yet at least in part (as it hath been said before, 
Alsons. de Castro. in voce gratia. Bern. serm. 68 sup. Cant. Serm. 3. de 7. fragm.  and they themselves do not dissemble it) they can never judge of this certainty of grace. But as Bernard said excellently well: Why is the Church careful for merits, seeing there is surer and safer matter of rejoicing in the purpose, and mercy of God. And elsewhere, I consider three things, wherein resteth my whole hope: the love of adoption, the truth of promise, and the power of rendering. Now let my foolish thought murmur, as much as it will, saying: who art thou● or how great is that glory? 
An excellent sa●ing, and worthy remembrance.  or by what merits thinkest thou to obtain it? I confidently answer, I know whom I have believed, and I am certain, because in great love he hath adopted me, because he is true in his promise, because he is able to perform it. This is a threefold cord that is hardly broken, sent us from our heavenly country into this prison, let us firmly keep and hold it.  
Ambrose also agreeth hereto in Luk. 1. Not every one that is just before men, is just before God. He is surely blessed that is just in God's sight. He is blessed, of whom the Lord vouchsafeth to say; Behold a true Israelite. A true Israelite seethe God, and knows himself to be seen of God, and giveth to him the secrets of his heart.  

Places objected by the Papists for doubting.  Against these things the adversaries, who bid our consciences stand in doubt, whether we receive remission of sins, object some places of Scripture concerning the imperfection of good works in this world, yea in the most holy men, whose confession is this: 
Psalm. 19 1. Cor. 4.  Who understandeth his faults? Cleanse me Lord from my secret sins. Also, I know nothing by myself, yet therein am not justified.  
But these places are wrongfully alleged against us: who make account that we are justified before God, not for our own worthiness and works, but through the death and satisfaction of Christ alone. For to him give all the Prophets and Apostles witness, 
Acts 10.  that whosoever believeth in him, receiveth remission of sins through his name.  

Eccles. 9  But nothing is more common for the opinion of the Papists, than that of Solomon in Ecclesiastes: A man knoweth not whether he be worthy of love or hatred, but all things to come are uncertain as the old translation hath: which according to the Hebrew verity is, even love and hatred a man knoweth not: all things alike befall to all men, there is one and the same event to the just and unjust person, etc.  
But this fortress is made of fig leaves. For what? is it obscure in the doctrine of the Church, whether they that are in Christ, and live according to the spirit, do please God? and contrariwise whether thieves, fornicators, adulterers, drunkards, Idolaters, and such like do displease him, 
1 Cor 6. Gal. 5.  of whom the Apostle so evidently pronounceth, that such shall not possess the kingdom of God? But as for the saying of Solomon, Aben-Ezra, one of the Hebrew writers referreth actively love and hatred unto men, that there is no man that knoweth the things that men love or hate, that is, the prosperity or adversity that shall come unto them. Yet the sense is more plain, that Olympiodorus also upon Ecclesiastes giveth, 
The true sense of salomon's works.  that by the outward events of this life it cannot be known, whether a man be in love 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 ungodly, to him that serveth God, and to him that despiseth him. This Alphonsus considering, freely confesseth, that this testimony, 
Contra Haeres●● ut suprà.  that had seemed before most manifest to him, as to many other in Popery, doth little or nothing prove this point.  
It is objected also out of joel. 2. that the Prophet exhorting the people of God to turn with all their heart to the Lord, 
joel 2.  saith: who knows if the Lord will turn, and forgive, 
jon. 3.  and leave behind him a blessing? As also the king of Niniveh persuading the people to repentance, said: 
Amos 5.  who knows if he will turn, and repent him, that we perish not? And in Amos we read: Hate evil, love good, peradventure the Lord of hosts will be merciful to the remnant of joseph. Such also is that that Peter said to Simon Magus: Repent, and pray to God, 
Acts 8.  if peradventure the thought of thy heart may be forgiven thee. All these things seem to be against the certainty of grace.  
But the Papists deal very unadvisedly alleging such places, unless they would deny that God doth forgive them their sins, that with all their hearts repent, which thing is easily proved by six hundred places of Scripture: yea the very sayings, from whence that show of doubting ariseth manifestly prove the same thing, when the Lord saith in Amos: seek me, and ye shall live, and the Lord your God shall be with you. As joel also testifieth, if they repent, it shall come to pass, that the Lord in great zeal will spare his people: for he is loving gracious, and of much mercy.  
Objection. To what purpose then doth the spirit of God speak doubtfully sometimes by the Prophets and Apostles, touching the hope of pardon?  
Answer. 1 First, albeit God forgiveth their faults that truly repent, yet he doth not always put away corporal calamity, as it appeareth by David's example, 
2. Sam. 12  but that the punishment to such as repent, is turned into a fatherly chastisement.  
Secondly, learned interpreters do admonish us, that doubting, which the Scripture after the manner of men, speaking of God, sometime useth, is not in respect of God, but in respect of men, because it is uncertain of them, whether they will repent.  
Thirdly, in grievous sins it is in stead of wholesome medicine to propound the hardness of pardon, that they that have sinned, may have in the beginning some taste of the grace of God, and by little and little may gather courage, and in the mean while not straightways rise up to security, but carefully come to God, with a great confession, and craving of pardon for their faults. 
A fine simile.  So the Physician will not straightways assuage the grief, but will see what may be more expedient, peradventure he will more increase the grief, because he seethe a sharp purgation to be more necessary.  
Fourthly, Ambrose weighing Peter's words to Simon against the Novatians that commonly abused them, 
Lib. de poenicent. cap. 5.  teacheth by many examples, that that is the custom of the Scripture, even boldly to use through a certain simplicity of utterance, such kinds of speaking, wherein there is some show of doubting.  
Objection. 4 Furthermore, whereas the adversaries allege, that the certainty of grace, if men could be sure of it, would be an occasion and cause of great licentiousness, and Epicurish security, it is a mere ignorance and slander. For it cannot be, but the feeling of the love of God towards us, whereby the multitude of our sins is graciously covered, should beget more and more in our hearts towards him again, the love of new obedience: as it is written, 
Psal. 13. & 18.  With thee is mercy, that thou mayst be feared. Also, I will love thee O Lord my strength, my tower, and the horn of my salvation. What if the adversaries themselves confess, that a special revelation is granted to some of the certainty of their salvation? It will follow then by their own opinion that God doth cast such men into the danger of profaneness, and Epicurish security.  
Neither doth it any whit hinder the certainty of salvation, 
Prou. 18.  that we are commanded to be fearful in avoiding falls, not to be puffed up, nor to be over wise, but to fear, 
Rom. 11. 1. Cor. 10. Mark this.  that he that seemeth to stand, fall not. For by these and such like, the security of the flesh, and not faith is condemned, and the use of the means subordinate to salvation is required. So Paul, albeit he was certified by an Angel of his own safety and of theirs that failed with him, and believing God that so it should come to pass, as he had told him, yet he suffered not the mariners to fly out of the ship, but said, unless these men abide in the ship, ye cannot be saved. 
Acts 27.  Thus the confidence of salvation, and a godly care to use the means, and not to tempt the Lord, do very well agree together.  
They use also to charge our doctrine with presumption, Objection. 5 
Beucer de Concor. a●t. great.  but in vain. For we believe God that promiseth. Wherefore our confidence and certainty resteth not upon our own presumption, but upon his promise, as Augustine well distinguisheth, tract. 22. in joh.  
Finally, they wrist for their purpose, what our writers plainly Objection. 6 confess themselves, that no man can exclude in this world all doubting always of his own salvation, and of the care that God hath of him. Whosoever (say they) doubteth of his salvation, is not sure of it: but all men doubt, therefore no man is sure of it. But this snare we easily avoid by this caution, or distinction. He that doubteth, is not sure, to wit, for that time that he doubteth, and in speaking of some 
* Idea.  pattern of certainty. But now doubting oftentimes ariseth, but not always in the minds of the godly, because of the infirmity and battle of the flesh against the spirit, and they get with much ado the upper hand again by this virtue and power, to whom they cry with tears; I believe Lord, 
Mark 9  help my unbelief. And albeit this be a sufficient impediment, that we can not attribute unto the godly the 
* Ideam.  manner or form of the certainty of faith, whereby all doubting and trembling is excluded: yet there is not sufficient cause to deprive them of all certainty of grace and salvation, unless a man would by the like reason avouch, 
jerem. 12. Abac. 1. Psalm. 73.  that even the holy men of God, jeremy, Abacuc, Asaph and others, were uncertain of the providence of God, and his righteous government of all things, because of some doubtings that were in them concerning that matter.  
Therefore let it stand as a certain thing, that while we live in this mortality, and banishment as it were of this world, we be not without the way, and mean, whereby to our comfort we may be made sure of our salvation. And while this standeth fast, it necessarily followeth, that we may know, and be assured of the election also of us to eternal life. For seeing salvation belongeth to the elect only, doubtless the certainty of it cannot stand without the certainty of God's election, which is the fountain, beginning, and ground of salvation.   

CHAP. XXIIII. How and by what means we are made certain of the election of us in Christ.  

Revelation is needful.  Moreover, the mean whereby a man may be made sure of the election of himself unto eternal life, dependeth upon the revelation not of flesh and blood, but of God himself the chooser. 
Rom. 11. 1. Cor. ●.  For who hath known the mind of the Lord, or who is of his counsel? Or what man knoweth the things that belong to a man, but the spirit of a man that is in him? So no man knoweth the things of God, but the spirit of God. And we (saith the Apostle) have not received the spirit of the world, but the spirit that is of God, that we may know what things God hath bestowed upon us. Seeing therefore the counsels of God cannot be known without divine manifestation, what marvel is it, if so great a secret, I mean the predestination of us to adoption, and to eternal life, cannot otherwise be seen into of us? And if we assay speculatively, or as they speak, à priore, to search into the eternal counsel of God concerning our salvation, the great depth of it will swallow us up, and he that searcheth out God's majesty, 
Prou. 25.27.  shall be overwhelmed with the glory of it.  
But there is for the most par● a threefold revelation of election: first, by the most certain effects of election itself: 
Revelation is threefold.  secondly, by the word of promise: and thirdly, by the seal of the holy Ghost.  
The first way therefore (as I said) is by the effects of election, such as these are, a true and lively saith in Christ, 
The first way whereby a man may know himself to be elected. The effects of election.  engrafting into Christ by faith, justification, and the regeneration of the spirit, showing itself more and more by newness of life, and the study of righteousness and good works. By these à posteriore we judge of election, as the proper cause of them. For strong reasons are drawn as from the cause to the effect, so again from the effect to the cause, as it is known by the rules of Logic.  
The Minor of this argument, to wit, that faith, justification, conversion, etc. proceed from election, as the proper cause, we have confirmed before at large, when we entreated of the effects of predestination: here only let certain sayings of Scripture be viewed. Act. 13. As many as were ordained to eternal life believed. Rom. 8 Whom he foreknew, them he predestinated to be made conformable to the image of his son. And whom he predestinated, them he called: whom he called them he justified: whom he justified, them he glorified. Rom. 11. The election hath obtained it, the rest were hardened. Ephes. 1. He chose us in him before the world, that we might be holy and blameless before him through love, and hath predestinated us to adopt us for sons through Christ jesus, etc. In the same Epistle, chap. 2. We are his work created in Christ jesus to good works, which God hath prepared that we should be exercised in them. To which end tendeth also, 
2. Thes. 3. Tit. 1.  that faith (as the Apostle saith) belongs not to all, but to the elect of God. But understand a true faith, and effectual by love, the faith not of the devil, but of a Christian man, which being placed on the foundation, suffereth no man to perish, as Augustine saith. 
De fide & oper. cap. 18.  joh. 6. Whatsoever the father giveth me cometh unto me, and him that cometh unto me I cast not forth. No man cometh to me, unless my father draw him, who sent me, and I will raise him up in the last day. It is written in the Prophets; And they shall be all taught of God, that is saith Augustine. 
Tract. 26.  All the men of that kingdom. Whosoever therefore hath heard of the father, & learned cometh unto me. joh. 10. you believe not: for you are not of my sheep, as I said unto you; my sheep hear my voice, and I know them, and they follow me, and I give them eternal life, and they shall not perish.  
By these places we are taught, that a true faith and conversion be gifts peculiar to the elect, and do flow from the eternal decree of God touching his elect, so that for just cause we turn our eyes hither, when we seek for the certainty of our election. Whereupon Saint Peter also adviseth us to make our calling and election sure by good works, 
2. Pet. 1.  by adding to saith virtue, to virtue knowledge, to knowledge temperance, long suffering, godliness, love to the brethren etc. So it shall come to pass, that an entrance shall abundantly be ministered us into the eternal kingdom of our Lord jesus Christ. In the same sense Paul to Timoth. when he had testified of the sureness of election in itself, that the foundation of God standeth sure, 
Two seals of the ●ur●es of our election, one God, the other outs.  having this seal: God knoweth who are his: forthwith addeth another seal, in respect of us; Let every one that calleth on the name of the Lord, depart from iniquity. And he addeth: If a man therefore purge himself from these things he shallbe a vessel for honour. By all which words he meaneth, that the study of holiness is the best way to know our election. Further, the same Paul judging of the election of the Thesialonians and other faithful considered it no other way, 
Phillip 1. 1. Thess 1.  than by the faith, love, hope, and other fruits of their calling to Christ, and fellowship in the Gospel.  
Objection. But the end doubtless deceived, or overcame this hope, and judgement of Paul in some men, therefore faith, hope and charity etc. are not sure signs of election to eternal life. Answer. To this I answer, that charity judging by these signs of the election of our neighbour, is sometime deceived: 
Mark this.  but this is not the cause of the error, that faith and charity be not sure marks of election in themselves, but because we cannot be sure of the unfeigned faith of our neighbour, and of his charity out of a pure heart, as well as we are of our own. Of which difference we will more fully speak hereafter, when we have finished this point.  
The second way therefore, 
The second way, whereby a man may know himself to be elected.  whereby a man may be certain of the predestination of himself to life, is the word of promise. For albeit by a singular or several promise, God saith not to thee, or me: Thou art elected, and shalt be kept to eternal life: yet there is a general promise in the word, and that faithful, and worthy by all means to be embraced of us: that whosoever shall believe in the son of God, 
Mark this very well, and remember it.  hath eternal life, and shall not come into condemnation, but shall be raised up to the glory of the kingdom of heaven, and therefore was elected unto that kingdom: because this kingdom of the father shall not be given, but to whom it was prepared before the foundation of the world. Under this universal promise, whosoever is partaker of the gift of God, let him assume to himself in his heart; I am faithful: and moreover let him conclude, therefore I shall be saved, and by consequence, I am elected.  
For the confirmation of this argument we must know, that the Mayor speaketh only of a saving or justifying faith, and such a one as worketh by love; for this faith suffereth no man to perish: but not of an historical or temporary faith, as is the faith of many men, who receive the word with joy, (for they are glad of some taste and understanding of the truth against errors, wherein they had been drowned) but when oppression and persecution arise for the words sake, strait ways they fall away, because they have no root in themselves, but endure for a time.  
And if it may help a weak mind, 
Matth. 13.  whether he that believeth, may be sure that he is endued with a true faith in Christ? let the Apostle be considered. 
●●w I may be sure. I have a true faith.  2 Cor. 13. Prove yourselves, whether you be in faith, examine yourselves. Know ye not yourselves that jesus Christ is in you? And surely one of the twain is necessary, that either the believer knoweth himself to believe, or else if he know it not, he is uncertain also of his justification, seeing justification is by faith. We say therefore with Augustine, 
Epist. 112. & de Trin. lib. 13. cap. 2.  that every man seethe and knoweth his own faith in himself, specially seeing it is not the natural disposition of faith, to lie hid, as it were buried; but more and more daily to declare itself by newness of life, and the fruits of good works.  
Objection. But thou wilt say, I find in myself great weakness of faith, many grievous doubtings, wherewith my faith his shaken. Answer. Well: But the Lord is of such clemency, 
Rom. 14.  he doth not cast away, but receive to himself a man that is weak in the faith, neither doth he quench smoking flax, 
Matth. 12. 2. Cor. 12.  or break the bruised reed. And as he answered Paul; His power is perfected through weakness. Only bewail thy infirmity, and crave daily the grace of the holy Ghost.  
Objection. 
Matth. 10. Heb. ●0.  But I am in doubt of my continuance to the end. For he that believeth, to wit continually to the end, he shall be saved; But if any man withdraw himself, my heart doth not approve him, saith the Lord. Answer. Unto this exception concerning final perseverance, aught to be opposed the clear and undoubted promises of God, not only of his grace for the present, but also of final perseverance therein of all true believers: such as these be. Him that cometh unto me (and the believers come) I will not cast forth. 
joh. 6. God's promises of present grace, the final perseverance.  Also, This is the will of him that sent me, that every one, that seethe the son, and believeth in him, hath everlasting life. And I will raise him up at the last day. Again joh. 10. I know my sheep, and they shall not perish for ever, neither shall any take them out of my hand. And Christ's sheep be such as hear his voice, that is, do truly believe. Again, joh. 14. I will pray to the father, and he will give you another comforter, that he may abide with you for ever. 
Luke 22.  And, I have prayed for thee, Simon Peter, that thy faith fail not. And he prayed for all, both for such as then believed, and also for those that should believe afterward. 
Rom. 8.  And Paul saith, To them that love God, all things work for the best. In all things we are more than conquerors through him that loved us. God is faithful, 
1. Cor. 10.  who doth not suffer you to be tempted above your strength, but will grant with the temptation, an issue, that ye may be able to bear it. I am persuaded, 
Phil. 2.  that he that hath begun in you this good work, will perform it even to the day of jesus Christ. What place is here (to speak as Cyprian doth) of anguish, and careful thought? who is fearful and full of grief considering these sayings, but he that lacketh faith and hope? If thou be righteous, and live by faith, if thou truly believest in God, why dost thou not securely embrace the promise of the Lord? God hath promised thee perseverance, and dost thou doubt, and waver?  
Whereas certain places of Scripture, and examples of backsliders, that are mentioned to have had faith, are wont to be alleged to the contrary, we have answered elsewhere unto them, lest we should do one thing twice.  
The third way remaineth, 
Three ways whereby a man may know his election. The seal of the spirit in our hearts.  whereby God revealeth unto his Saints his election of them, to wit, by the seal of the holy Ghost in our hearts: according unto the saying, Ephesians 1. After ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, until we be restored to liberty etc. And chapter 4. Grieve not the spirit, whereby ye are sealed unto the day of redemption. 2. Cor. 1. It is God, who hath sealed us, and given us the earnest of the spirit in our hearts. Behold the spirit of God who is given to all the faithful of Christ, (for who so hath not the spirit of Christ, 
Rom. 8.  the same man is not his) in steed of God's seal, and certain earnest penny, and who maketh us sure of our inheritance in heaven: and consequently, that our names also are written in heaven in the book of life. To this end those most sweet sentences belong, whereby these metaphors are elsewhere expounded, 1. joh. 4. Hereby we know that we dwell in God, and he in us, that he hath given us of his spirit, 1. Cor. 2. We have received from God the spirit, that we may know what things are freely given us of God, Romans 8. If his spirit that raised jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit dwelling in you. And there followeth in that Chapter a right golden place, and very diligently to be weighed in this whole matter. If ye mortify the deeds of the body by the spirit ye shall live, saith he. For as many as are lead by the spirit of God, they are the sons of God. For he have not received the spirit of bondage to fear again, but the spirit of adoption, by whom we cry, Abba, father; which spirit beareth witness together with our spirit, that we are the sons of God: and if sons, than heirs also, even the heirs of God, and coheirs with Christ. The Apostles demonstration is in this sort.  

Whosoever are the sons of God, shall obtain the inheritance of the kingdom of heaven. For if we be sons, we be heirs also.  
But whosoever are guided by the holy spirit, are the sons of God.  
Therefore whosoever are guided by the holy spirit, shall obtain the inheritance of the kingdom of heaven.   
The Assumption is proved three manner of ways in the text. 1. Because it is the part of the spirit of adoption, to seal adoption in the regenerate: for of these he speaketh. Otherwise it is manifest, that there be many gifts, of the holy Ghost common to the godly, and ungodly, to the elect and reprobates. 2. When he saith, by whom we cry, Abba, Father: he proveth the same thing by the confession of the godly, who call upon God, as their father, as also we are taught of the Lord in the beginning of that Christian prayer: Our Father which art in heaven. This the godly say, and cry, not so much in sound of voice, as in the intention of the heart, which ariseth of that confidence, that agreeth with the sons of God. 3. Lest a man peradventure might suspect, that we are deceived in our confession, he confirmeth the same thing by the witness of the holy Ghost. For the spirit itself witnesseth that we are the sons of God, & that not in the ears of men, (as the father did witness of his son, 
Matt. 3. ) but in the heart of man: because elsewhereas the Apostle writeth, the love of God is spread abroad in our hearts by the holy Ghost, 
Rom. 5. Za. 12. The witness of the spirit is most sure, and why. 1. Cor. 2. joh. 16. Ephe. 2.  who is given unto us. Whereupon he was called of the Prophet the spirit of grace, because he beareth witness of the grace and mercy of God in our minds: And there is nothing surer than this testimony of the spirit. For the spirit of God is not deceived, Who searcheth all things, even the deep secrets of God: neither doth he deceive, because he is true, and leadeth into all truth. These things concerning the revealing of election are gathered out of the word of God, and are evident. 
Hub. thes. 11●6.  Therefore we are falsely accused of some, as though we coveted to approach unto election without the word of God.  
Against this slander we openly profess, that laying aside all curiosity, 
By God's word only we must seek to find cut our election, and so Caluin and Luther teach us. Cal. li. 3. just. cap. 24. sect. 3.  and dangerous questions of the secret counsels of God, we inquire not, but by the express word of God, of his gracious will and love towards us, whereby he hath chosen us in Christ before the world.  
And that thou mayest not doubt, Christian reader, behold the testimonies of two notable writers of this point, I mean Caluin, and Luther, who have most diligently taught the doctrine of predestination. Thus than Caluin saith: That we may be made sure of our salvation, we must begin at the word of God, & therewith we must be content for our assurance, that we may call God father. For some men preposterously, that they may be certain of the counsel of God, (which is near us in our mouth, and in our hearts) desire to flee above the clouds. That rashness must be bridled by the sobriety of faith, that God who is the witness of his secret grace, may content us in his external word. And in the next Section: We shall observe the best order, if in seeking out the certainty of our election, we rest ourselves in those latter signs, which are the certain witnesses thereof, and do not inquire after our election without the way. By enquiring without the way I mean, when wretched man goeth about to pierce into the hidden secrets of God's wisdom, to understand, 
It is very dangerous to seek for our election without the word.  what is determined of him before God's judgement seat. But as they plunge themselves into a deadly gulf, that search into the eternal counsel of God without his word, to be certified of their election: so they that seek for it rightly and orderly, as it is showed in the word, receive from thence great fruit of consolation. 
In Gen. 16.   
And Luther entreating of this matter, writeth after this sort: Such thoughts as search out any high mystery above, and without the revelation of God, are altogether devilish, whereby no other good cometh than our headlong destruction, because they lay before us an unsearchable object, that is, God unrevealed. And at large in that place he reproveth that horrible disease (as they call it) whereby men go on to search out God speculatively, and rush at length into desperation & contempt. Contrariwise Luther teacheth, 
Try thy faith and the fruits of it, if thou wilt know thy election.  that this examination, Whether thou be predestinated or no, dependeth on faith in Christ, and the fruits of a true faith: saying, If thou hear the son, and be baptised in his name, and love his word, then surely thou art predestinated, and certain of thy salvation. Also, If thou believest in God revealed, and receivest his word, thou shalt by little and little know God also, who is secret, yea, even now thou knowest him. And interlasing a few words, he saith: Thou ought certainly and without doubting to make account of God, that he is merciful unto thee for Christ's sake, that thou art redeemed and sanctified through the precious blood of the son of God: and so thou shalt be sure of thy predestination, without all curious and dangerous questions of the secret counsels of God. Behold thou hast the son: he that believeth, and is baptised, is written in the book of life, etc.  

Our election must be found a posteriore.  And this way of finding out our election, a posteriore, that is, by that which cometh after he elegantly compareth with the vision of Moses, to whom when he desired to see God's face, the Lord answered: I will show thee my back parts, but thou canst not see my face: 
Exod 33.  as though God should say to every one of us, by Luther's exposition: I will show thee plainly my foreknowledge and predestination, but not by way of natural searching, and carnal wisdom: being God unrevealed, I will be revealed, and yet I will abide the same God still. I will send my son, hear thou him, behold him, what he doth, and what he saith: if thou hear him, thou art certainly predestinated. Concerning this vision of the Lord we may use that saying of Bernard: O place of true rest, this vision doth not terrify but comfort: it doth not stir up restless curiosity, but doth allay it: neither doth it weary a man, but give him ease: here is true quietness, a peaceable God calmeth all things, and to behold him peaceable, is to be at rest and quiet.  
Further, this caveat also must not be omitted, that, 
A needful admonition.  if any man find not as yet in himself these later signs, (whereof we have spoken) he ought not therefore despair of the predestination of himself to life. For there be twelve hours of the day, and he that is not called in the morning, or about the third hour, may be called of God at the sixth, or ninth, peradventure even at the eleventh hour. Albeit we ought not in the mean while to defer repentance, as it is written: Put not off from day to day to turn to the Lord, 
Eccles. 5.  neither make any delay: for his wrath will come suddenly, and in the time of vengeance he will destroy thee. And in the Psalm, 
Psalm. 95.  To day if ye will hear his voice, harden not your hearts.   

CHAP. XXV. What is meet for us to judge of the election of other men.  
furthermore, by the grounds that hitherto have been laid open concerning the certainty of our election, it is no hard thing to judge, what we are to think being Christians, of the election of others in Christ, according to the rule of Christ, that is, Charity: to wit, we ought not only to be sure of the predestination of ourselves in Christ, but also to judge the same thing of our brethren in Christ: and not to despair of others before their death.  
We here make a difference between brethren, that profess with us the same faith, and those that are without, who are unbelievers as yet, and strangers from the society of a holy brotherhood.  
As touching our brethren, albeit a faithful man cannot judge so certainly of others as of himself, ye the aught to account and acknowledge them for elect, 
In whom we see faith and repentance, we must count them for elect.  so long as the contrary doth not appear. The reason is, because faith and conversion be signs of election. Therefore whom we judge to be partakers of faith & conversion, those also must we needs comprehend in election. And of this judgement we have the Apostles of the Lord for authors. 1. Pet. 1. Eph. 1. & 1. Thes. 1. where Paul saith, We know brethren beloved, that ye are chosen of God, because our Gospel was among you not in word only, but in power, in the holy Ghost, and in much assurance. And 2. Thes. 2. We thank God, brethren, beloved of the Lord, because God hath chosen you unto salvation from the beginning through the sanctification of the spirit, and faith in the truth.  
Objection. But many such often happen to fall from grace.  
Answer. 
Phil. 1.7. 1. Cor. 2.  I answer. That is no matter, because this judgement of others is not so much of certainty, as of charity. For no man is so known to another, as a man is known to himself. For who knows the things of man, but the spirit of man that is in him? 
1. Sam. 16.  Man only beholdeth what things are before his eyes, but God looketh into the heart. 
Aug. de Tim. li. 13 cap. 2.  Hereupon Augustine saith: Every one seethe his own faith in himself: but in another he believeth it to be, he seethe it not: and the more surely he believeth it, as he more knoweth the fruits thereof, which faith useth to work by love.  
Therefore because charity believeth all things, hopeth all things, from hence surely it cometh to pass, that albeit many be called, and few chosen: yet through charity they are plainly called believers, converted, justified, redeemed, sanctified disciples and members of Christ, 
Aug. de Cor. & gra. cap. 7. & 9  temples, and children of God, yea the elect of God, who profess with us the same faith, and Christian conversation, howsoever before God, 
Luth. de seru. Arhit. cap. 61.  who discerneth the thoughts and intents of the heart, they oftentimes be not that they be called.  
But as for those that be without, seeing Saul suddenly became a Paul, no man's conversion must be thought desperate, and therefore neither their salvation and election. How many daily are converted? How many are predestinate, although not yet gathered together? 
Serm. 50. de verbis Domini. in joh.  But he knoweth them who hath predestinated them: he knoweth who came to redeem them by his blood, saith Augustine. Wherefore we (as the same man writeth, de Correp. & great. cap. 15.) not knowing who belongeth to the number of the predestinate, who not, must so charitably be affected, that we should wish that all were saved, praying for Infidels, and teaching and exhorting every one, as occasion is offered. And these things of the certainty of God's election as much as concerneth us.    

THE LAST PART, NAMELY THE USE of the doctrine of predestination, against those men that think, we must abstain from the preaching of it, as not only not profitable, but also dangerous, and contrary to edification.  

CHAP. XXVI. The foresaid error is rehearsed and confuted.  
WHat, and of what sort the doctrine of predestination is, hath been declared. But because some men are afraid to make mention of it, specially among the common people, as being an enemy to the profit of edification: this opinion also must be abated. By which labour the use also of this doctrine is disclosed, and how it ought to be preached, to the intent it may bring profit to the hearers.  
Prospers Epistle concerning the relics of the Pelagian heresy, testifieth surely, that many servants of Christ in the city of Massilia, and those famous in the study of all virtues, but that they suffered themselves to be delivered with the spirit of Pelagian impiety, after that certain books of Augustine were published against the Pelagians, wherein he inserted many things of predestination, to defend thereby, that the grace of God is given not according to our merits, but according to the purpose of Gods will: were so offended, that they concluded, that the faith of Augustine, and others, that rightly judged of this matter, was contrary to edification, and therefore said, that albeit it were true, yet it was not to be taught, but to be buried in silence rather. The same thing Hilary (not Bishop of Pictavia, but of Atls) reporteth in his Epistle to Augustine, not only of the Massilians, but also of other brethren in France.  
And they were moved chief with these reasons. 1. That this doctrine of God's grace and predestination, 
Reasons objected against God grace, and predestination, by the Semipelagians.  in his secret judgement but manifest work, making one vessel to honour, and another to dishonour, seemeth to put away all industry in men. For when they think that all things depend on predestination, (who shall believe, who not, who shall be saved, who damned) and the same doubtless unchangeable, that neither he that is rejected can by any endeavour enter in, nor he that is elected, can possibly by any negligence fall away, men are become sluggish & dull: so that being prone to slide from labour to lust, they follow their own concupiscences.  
Further, they said there was danger, least reproofs and exhortations should wax cold. For they that be disobedient will say, why are we reproved, accused, and blamed? He hath mercy on whom he will: and whom he will he hardeneth. We have not received the gift of obedience. Why is he yet angry? who can resist his will? Hitherto belong the former objections, (which have been answered) of the author of sin, of fatal necessity, and whatsoever beside, overthwart reason, that knoweth not God, hath devised of envy against the truth. For these things therefore, and such like, in old time those brethren throughout France, even such as durst not find fault with the opinion of the soundest writers touching grace and predestination, thought it would be to the profit of the Church, if this doctrine so hard to the flesh, for the weaker sort that could not conceive it, should be omitted: and they added the example of other fathers before Augustine, whom they said defended the Catholic faith no less profitably many years without this declaration, both against others, & especially against the Pelagians. Therefore that there was no need that the hearts of so many that wanted understanding, 
The doctrine of the Semipelagians.  should be troubled with the uncertainty of such kind of reasoning; that this declaration and profession is sufficient, that every man hath sinned in Adam's sin: and that no man is saved by his works, but by regeneration through the grace of God: that yet propitiation through Christ's blood is set forth unto all men without exception, and that no man at all is excepted from his redemption, 
Vide epist. Prosper. & Hilar.  so that they that will, are made the sons of God, and they are inexcusable, who will not be faithful: because God's justice consisteth herein, that he should perish that will not believe: and his goodness is herein seen, if indifferently he will have all men to be saved, and to come to the knowledge of the truth, eternal life in respect of him being prepared for all men, albeit in respect of free-will, some receive it by faith, other refuse through unbelief: further, that God foreknew before the world, who would believe and continue in faith, and predestinated them for his own kingdom: others on the contrary being utterly rejected.  
But this opinion, which hath his favourers even at this day, (of whom some only will not have all mention of predenation buried: and others grant, that in schools and among learned men it may be handled, but deny, 
Predestination taught by Christ and his Apostles to all.  that it ought to be taught to the common people in sermons) may easily be confuted. For it becometh us not to be wiser than Christ himself, his holy Apostles and Prophets, who all have freely witnessed to learned and unlearned the true doctrine of predestination, how hard soever it may seem to the flesh. As for example: Christ said, Many are called, and few chosen. And again, All that the father giveth me, cometh unto me. My sheep hear my voice: but you believe not, because ye are not of my sheep. Paul certainly not in a corner, but publicly, and before the whole world saith: It is not in the willer, nor in the runner, but in God that showeth mercy, etc. And again, God willing to make known his goodness, etc. All these things forsooth are such, if we believe these moderators, as nothing can be spoken more unprofitably.  

Mark this speech if the ●●●ti●o● well.  But say I; If God will have such things spoken, and published abroad, and that it is not to be respected what may follow, or what carnal wisdom shall infer thereupon: who art thou O man, that dost forbid them? As who say, thy creator shall learn of thee his creature, what is profitable, what is unprofitable to be preached? Or what shall seem tolerable in the judgement of men, unskilful surely, I will not say, commonly most ungodly, that only shall be profitable: and what is contrariwise, that shall strait be reputed unprofitable, and pernicious? What is more foolish, than to make God's word so subject to the pleasure of men? Let rather the whole earth be silent before the Lord, and let all the inhabitants of the earth reverence the words of his mouth.   

CHAP. XXVII. That the doctrine of predestination is profitable and necessary, with the answers to such objections, as have been made against it.  
Objection. WHat profit then, or what necessity moveth men to publish such things, seeing so many evils and offences seem to arise from thence to the troubling of the hearts of such as be simple and unlearned.  
Answer. I answer: It were sufficient to say, because so it pleased God, in whose will we must simply rest, ascribing the glory to him, that seeing he is most wise, and most just, he doth no man wrong, 
●. Cor. 1.  and cannot do any thing foolishly and rashly, whatsoever the flesh supposeth. For the foolishness of God is wiser than men: and likewise the unrighteousness of God is more righteous than men. With this answer the godly are content. Yet for the greater confusion of this error already overthrown, 
Predestination is profitable and necessary to be taught. The 1. reason.  and that we may be the more instructed in the truth, I will briefly show it not only to be profitable, but also necessary, that the doctrine of predestination be taught, and preserved among Christian people.  
And first it is profitable and necessary for this cause, that the true God may be rightly known, as he revealeth himself in his word: that is to say, how that he hath mercy on whom he will, and hardeneth whom he will: and of the same lump maketh one vessel to honour, and another to dishonour: that is, he hath decreed to bestow undeserved grace upon vessels of mercy prepared of himself, by whom, being severed from the corrupt and damnable lump of mankind, they might be saved, while the rest in the same mass of perdition are forsaken, and shall be condemned for sin: whereof the one belongs to his mercy, the other to his justice, whose judgement & mercy the Church often singeth. 
Psalm. 101. Dan. 4.32. Rom 9 Matth. 20. De ser. arbit. cap. 143.  And who is he that may say unto him, why dost thou so? Shall the pot say to the potter, why dost thou make me thus? Hath not the pottter power over the clay? Is thine eye evil because the Lord is good? Such a God doth the sacred Scripture declare unto us. But God being spoiled (as Luther avoucheth) of power and wisdom to choose, what shall he be but an Idol of fortune, by whose power all things should come to pass at all adventures? And at length it will come to this, that men are saved, and damned, God not knowing it, as one that hath not appointed by a sure election such as shall be saved, and shall be damned, but offering to all his general goodness and mercy, hath left it at men's pleasures, whether they will be saved, or damned, while he in the mean space perchance goeth to the Ethiopians banquet, as Homer speaketh of his jupiter.  
The doctrine of predestination is profitable and necessary to be preached, to know the grace of God against the ●elagians, 
The 2. reason.  and Semipelagians, and so to humble us, that he that glorieth, may glory in the Lord. Augustine saw this, when he said: Either predestination must so be preached as the sacred Scripture evidently speaketh of it, 
De bono pursue. cap. 16.  that the gifts and calling of God in them that be predestinate may be without repentance: or else it must be confessed, that the grace of God is given according to our merits, which savoureth of Pelagianisme. And in the next chapter: Exhortations are not hindered, if faith and perseverance, and good works themselves, be said to be God's gifts and that foreknown, that is predestinated to be freely given: but rather that dangerous error is hindered, and subverted by the preaching of predestination, when the grace of God is said to be given according to our merits, that he that glorieth, may glory not in the Lord, but in himself. Hereupon the same father chapter 20. of the same book, testifieth, that he was urged of necessity to write largely of predestination because of the Pelagians, who said, that the grace of God was given according to our merits: which thing (saith he) is nothing else, than a flat denial of grace.  

The opinion of the Pelagians.  The Pelagians imagined, that grace was offered indifferently to all men, and that in respect of God eternal life was prepared for all: but that it was in the power of men to refuse, or receive grace and salvation offered. And that some are saved, because they embrace grace as of themselves, and through their own free will: And that others be damned, because when they may, yet they will not receive grace when it is offered. What other thing is this, than to make war both against grace and predestination?  

The doctrine of the Semipelagians.  Now such among them as would seem more moderate, and did not so much make a show of Pelagianisme, as secretly and a far off only follow it, as those relics of the Pelagians, of whom Prosper and Hilary write: did confess surely, that no man is sufficiently able of himself, even to begin any good work, much less to perform it, (the nature of man is so overthrown) but they would have yet some endeavour and will, which only may seek after the Physician, and is not able of itself to do any thing, to remain in man corrupted: thinking that no nature is so depraved, or extinguished, that it ought not, or cannot will itself to be healed. And upon this ground, to wit, that such a will remained in all men, whereby a man was able either to contemn, or to obey they supposed that a reason is soon rendered of the elect and reprobates God's foreknowledge choosing such as would believe, and condemning unbelievers.  
Unto which error that is not unlike, which some in our time go about to maintain, that every one hath such strength in him, that he is able to believe, saving that they say, that this strength cometh not from any remnants of our corrupt nature, but of renovation: which they by a new error affirm to be common to all, none excepted. As though God gave us only ability to believe, and not rather faith itself, whereby believers are separated and discerned from unbelievers.  
But not to stand now upon this point, this is certain, 
Mark this well.  so long as we say, that there is somewhat in us, whether the beginning of faith, or the good use of free-will, or of that common grace also, or whatsoever it be, whereby we are discerned from the rest, beside the only grace of God, the Pelagians always will conclude, that grace is given according to our merits: and that saying of Cyprian will fail, that we must glory in nothing, because nothing is ours: And that of the Apostle, who doth put thee apart from others? or what hast thou, 
1. Cor. 4.  that thou hast not received? For are some men discerned from others by these gifts, which whether of nature, or by grace, are common to all?  
And that grace may be grace, 
The orthodexall saith.  we must needs confess as the truth is, laying aside all respect of our own worthiness and disposition, that it is only God's gift, and that free altogether, not only that grace is offered us, but also much more that we assent by faith to grace offered, and refused of others, and in faith persevere unto the end to salvation: as the Apostle claimeth this wholly for God, 
Phil. 1. & 2.  both that he hath begun in us a good work, and also that he finisheth it against the day of Christ jesus, and worketh in us to will and to do of his good pleasure. And the Lords saying is most plain, 
joh. 15.  without me ye can do nothing.  
And if all these things depend of the grace of the giver, he also foreknew from all eternity, to whom he would give them, to whom not, and disposed, that is predestinated them in his foreknowledge, which cannot be deceived, nor changed. For (as it hath been said before) that grace & the predestination of the Saints, differ only herein, 
Aug. de praedest sanct. cap. 10.  that predestination is the preparation of grace, whereby they are most certainly freed, whosoever shall be freed: but grace is now the gift itself, and effect of predestination. Whereupon the Apostle also annexing predestination to grace saith: ye are saved by grace through faith and that not of yourselves, it is the gift of God, and not of ●orks, lest any man should b●ast. For we are his work, created in Christ jesus to good works, which God hath prepared, that we should be exercised in them. 
2. Tim. 1.  Again to Tim. he hath saved us and called us with an holy calling, not through our works, but of his purpose and grace, which is given us in Christ jesus before the world. Therefore to gainsay predestination, and to wish it were suppressed, is a sign of too much contention, if we do confess sincerely, as is meet, the grace of God, whereby alone we are put a part from such as perish, that he that glorieth may glory in the Lord.  

The 3. reason.  Thirdly, this also is the use of the doctrine of predestination, that it instructeth us to patience, and armeth us with a true and lively faith in afflictions, and whatsoever temptations of this wretched life. Hereupon the Apostle, we know that all things work for good to such as love God, even to such as are called according to purpose. For whom he foreknew, he predestinated them he predestinated, he called, etc. If therefore God be for us, who can be against us? who shall separate us from the love of God? shall persecution, or danger? And in many places to this very end doth the Scripture inculcate predestination, that we might have a sure hope in God, and even in the maddest of oppressions, may rejoice under the hope of the glory of God: as at large before hath been showed against slanderers, as though this doctrine contained more matter of desperation than consolation.  

The 4. reason.  Fourthly, it serveth to stir up in us the love of God, and the study of good works. For why should we not with all our ha●t love God, who first hath loved us, and passing by very many others, with whom we had alike deserved damnation, he hath chosen us freely before the foundations of the world were laid, in Christ his beloved son? And he hath spread abroad in our hearts, by the holy Ghost, the feeling both of his love, and also election. Further, it cannot be, but we should be stirred up to the study of good works, when we consider that we were predestinated not only to the end, but also to the means, such as these be, faith, and good works, which (as Paul testifieth) God hath prepared, 
Ephes. 2.  that we should walk in them. And what is more effectual to move the faithful to lead their life aright, as becometh them, than if they daily remember, that they are the sons and heirs of the most high? and that they were predestinated to so high and great a glory, before they were borne? and called, when they were strangers? justified, when they were condemned? quickened, when they were dead in offences and sins? and that for no merit of theirs forebeeing, or foreseen, but of the only grace of the caller. Who would not think himself bound to GOD for so great benefits to be thankful in all duties? Thus let it be sufficient, to have touched these things concerning the utility and necessity of this doctrine. If any man desire to know more, let him read Bucer in 1. cap. ad Eph. Zanchie li. 3. Miscell. cap. 5. and Luther's book de ser. arbit. cap. 38. and so in order. Where against Erasmus he largely defendeth, that the doctrine of servile will, and predestination must not be concealed, but publicly and freely preached, notwithstanding the judgement of man's reason to the contrary.  
For in that ungodly reason telleth us, 
The objections of Reason.  that this doctrine is against the profit of preaching, as though it maintained slothfulness, and the lusts of the flesh, blunted the edge of exhortations, provoked men to despair, excused sins, and (which God forbidden) layeth unjustice to the Lords charge, besides making him the author of sin, and establisheth a fatal necessity: these and such like are mere false accusations, and have been fully before confuted in their places.  
Objection. But say they, albeit these conclusions of man's reason are ill drawn from the determined sentence of God's will, 
Wither this doctrine must be concealed, because it offendeth some.  touching those that shall be saved, and damned, which we term Predestination: yet for their sakes who are offended, this doctrine, albeit true, aught to be concealed, rather than taught and propounded. The reason is this: The truth ought often to be concealed for their sakes, that cannot comprehend it, by the example of Christ: I have yet many things to say unto you, but ye cannot bear them away now: and of the Apostle, I could not speak unto you as spiritual, but as unto carnal, even as to babes in Christ. I have given you milk, and not strong meat: for ye were not yet able for it, neither as yet ye be. 

A Syllogism.  
But it is confessed, that many cannot comprehend the doctrine of predestination.  
Therefore for their sakes it ought to be concealed, namely lest we should make them worse, who do not understand it, while we would make them better learned, that do understand it.    
Answer. 
De bono pursue. cap. 16.  Unto this argument, long ago often used of the Semipelagians; doth our Augustine answer. And he answereth to the Mayor, which is only particular, and then is of force, when a man runneth into danger by speaking only the truth, and not also by concealing it. I will set it down in Augustine's words: 
When the truth may be concealed.  It were tedious to seek out or allege all the causes of concealing the truth: yet this is one, lest we make them worse that understand it not, while we desire to make them better learned, that do understand it, who though we should conceal such a thing, are neither the better learned, nor worse. But when a truth standeth thus, that he that cannot understand it, is made worse by our speaking of it, and he that can, is made worse by our concealing of it: 
When the truth must be taught, and not concealed.  ought not the truth rather to be spoken, that he that is able to understand it, may understand it, than to be concealed, that not only both may not comprehend it, but also that he that is of a better understanding, may become worse: who if he should understand it, more men by him might learn? Let the truth therefore be spoken, specially where some doubt forceth us to speak it, and let them understand it that are able: lest peradventure when it is concealed for their sakes that cannot understand it, such as are able, are not only defrauded of the truth, but also entangled in falsehood. Luther's answer, albeit in other words is all one with this, de servo arbit. cap. 40.  
And this difference is most easily confirmed. Are not many at this day offended, 
The Apostles taught the truth, though many were offended at it, Rom. 3. & 6.  & long ago were offended at the doctrine of grace & justification by only faith in Christ jesus, that they spoke evil of the very Apostles, & falsely reported them to say: Let us do evil, that good may come thereof: let us sin, that grace may abound? And yet for that cause ought not the true doctrine of grace, & the justification of a man be suppressed with one silence, neither must we be an occasion of any man's perishing, that is deluded with a false persuasion of his works and merits. So, 
1. Cor. 1.  (as Paul testifieth) Christ crucified was a stumbling block to the jews, and foolishness to the Grecians. Did Paul therefore slack any whit of his wont diligence in preaching the word of the cross? yea, because by foolish preaching it pleased God to save such as believe, he determined to know nothing but Christ jesus crucified. Farewell then that preprosterous warynes of those men, that suppose that the doctrine of predestination ought to be buried in silence, because it agreeth not with the judgement of the flesh. We on the contrary, stand to the judgement of the spirit, and say, that reason must be commanded, both every where else in causes of faith, and also especially in this. So it shall come to pass that the mysteries of heavenly doctrine may be laid open, and made sweet unto us.  
Objection. And whereas it was alleged beside, that the more ancient fathers before Augustine had defended the Catholic faith for so many years, even without this defining of predestination: hereunto it is answered, Answer 
to the objection concerning the fathers before Augustine.  that the ancient fathers were not altogether silent in this matter. For even they preached the true grace of God, as it ought to be preached, that is, before which do go no merits of man. 
De bono pursue. cap. 19  Which thing Augustine showeth plainly by the testimonies of Cyprian, Ambrose and others. That is an excellent saying of Cyprian: We must glory in nothing, seeing nothing is ours. But Ambrose said, Our heart and thoughts are not in our own power. Also, 
Amb. in Luc. in expos. proamij.  the will of men is prepared of God, and whatsoever is honourable in the saints, the same is of his grace. The same writer upon Luke, entreating of the Samaritans that would not receive Christ; withal learn (saith he) that he would not receive hollow hearted converts; for if he would, he would have made them devout that had no devotion in them. For whom he vouchsafeth, he calleth, 
Greg. Naz.  & whom he will, he maketh religious. Gregory Nazianzene also is cited of Augustine who witnesseth, that both gifts come from God, both to believe in God, and also to confess what we believe. Besides it is the consent of the whole Church, which never wanted this thing in her prayers. For when did not the Church pray for unbelievers, & for her enemies, that they might believe? and for the faithful, that they might grow from faith to faith, and continue therein to the end? Neither do the faithful ask any other thing in the lords prayer, specially when they say: lead us not into temptation, but that they may through the gift of God continue in a holy obedience. As therefore the Church was borne, hath grown, and now increaseth in these prayers: so also in this faith, to believe, that the grace of God is given not according to the merits of them that receive it: seeing the Church would not pray, that faith might be given to unbelievers, and perseverance in faith to the faithful, unless she had always believed of a certainty, that they be the gifts of God.  
And who will say, that those fathers and the universal Church did so confess the grace of God, that they durst deny his foreknowledge, which not only the learned, but also the unlearned confess? Further if they so knew that God gave these things, as that they were not ignorant of his foreknowledge that he would give, & to whom he would give: out of doubt they knew the predestination of the Saints. For this is nothing else, than the prescience, and preparation of God's benefits, whereby they are most certainly delivered, as many as be delivered: the rest being left by the just judgement of God in the lump of pedition.  
All this is Augustine's answer cap. 14.19.24 & p●ssi. de bonpers. yet here we must know, that before the Pelagian heresy sprung up, (which happened when Augustine was now Bishop) the Fathers briefly only in some places of their writings show their judgement of the grace of God: standing in the mean while upon other things, which they handled against other enemies of the Church, and upon exhortations to all virtues, wherein men must serve God. But the state of time was otherwise, after that Pelagius had vomited forth his poison: then very necessity compelled the sound Fathers more full and more exactly to defend the places of the Scripture, wherein predestination, and grace that is given thereupon, is set forth. 
De bon. pursue. cap. 23.  For (as Augustine witnesseth) each several heresy brought in their peculiar questions, and of necessity caused men to search into, and to defend the divine Scriptures more diligently, than they would have done, if no such necessity had urged them.   

CHAP. XXVIII. Or last. That Predestination must soberly and discreetly be preached.  
Therefore it is made manifest, that the doctrine of predestination is profitably retained in the Church, & also to good purpose preached unto the people when occasion requireth. But how, and with what speech it may be preached, 
Predestination must be preached soberly.  is a matter of great edification. For we have hereunto need of christian sobriety, and discretion. For if ever elsewhere, surely here that which the Apostle saith, aught to be observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we must be wise to sobriety: 
Rom. 12.  doubtless we must judge, and speak of predestination, according to those things only, that are taught in the scriptures. For in them is contained what is sufficient, and what is sure and sound: which if they do not satisfy any man, let him not hope to find the knowledge of the truth elsewhere. Therefore let ungodly and male part reason be bridled, which while it dare withstand the word of God, breedeth all difficulty in this matter, and entereth into a Labyrinth, from whence afterward it findeth no passage out. Let also curiosity in general be restrained, that it go no further to search out the things, that God will have to be hidden in himself, than it may safely, and than our infirmity doth permit. 
Ecclesiasticus 3.21, 22, 24  Because the power of God is great, saith the wiseman, and it getteth glory of the humble. Seek not out the things that are too high for thee, and above thy reach: but religiously meditate on those things which God hath commanded thee. For it is not needful for thee, to see with thine eyes the things that are secret, seeing already more things are revealed, than man's capacity can comprehend. Whereupon it is well said of Augustine, that there is a certain learned ignorance, and that is to be preferred before rash knowledge.  
But as it it a point of odious curiosity to search out secret things: so it is a sign of intolerable unthankfulness, to neglect the things that God will have revealed. 
Aug lib. 5. de Gen. ad lit.  But the mean is Christian sobriety, to follow the Scripture, which we may safely do, which as with a motherly pace goeth fair and softly, lest it should forsake our infirmity.  

It must also be taught discreetly ●o the hearers.  But discretion also must be joined to sobriety, which will be careful to propound this doctrine, to the capacity of the hearers, and to their edification, by showing the true use of it, and avoiding offence of words. For it is the property of a deceitful, 
Augustine's comparison.  or unskilful physician, so to bring forth even a wholesome medicine, that it helpeth not, but hurteth. And touching the capacity of the hearers, the same admonition serveth well in this place, which is elsewhere mentioned, to make difference between such as have need of milk, as children in Christ, and such as need stronger meat, as men of perfect age. Of which thing Luther writeth passing well. Babes in Christ (saith he) must needs first grow, 
Praesa. ad Rom.  before they drink this pure wine. For here there is even a certain childhood, that needeth milk until it be accustomed to eat strong meat. Therefore he shortly reproveth curious heads, that search out the bottom of predestination, before they have learned Christ, and the power of his cross, whereas, according to the order of the Apostle to the Romans, the knowledge of Christ must first be learned, and the mortification of the old man, and from hence we must proceed unto the cross and tribulations. And then (saith he) this necessity of predestination will wax sweet, and we shall perceive how full it is of consolation.  
Further, touching the use of predestination, 
The hearers must be admonished of the use of i●, and that they abuse it not.  the hearers must also be admonished, when any thing is spoken of it, that they abuse it not to the liberty of the flesh, or unto desperation, hatred and blaspheming of God: but that they use it rather to the glory of God, and to stir up in them love and care of good works, and to uphold their faith with all long suffering and consolation in all afflictions, by making certain account, that there is nothing that can separate us from the love of God towards us in Christ jesus our Lord.  
Lastly, as touching the manner and form of teaching it, 
The manner of teaching it, must be in apt and fit words.  we must take heed, that the things, which are spoken truly, be also aptly spoken, to avoid, as much as we may, the offence of the hearers. For it is greatly material, how, and after what manner of teaching anything is propounded. As for example, if any man speaking of predestination unto the Church, should say, whether ye run, or sleep, ye shall be that, that he, who cannot be deceived, hath predestinated you unto; predestination itself, seemeth to be after a sort disproved by that preaching of it among the unskilful; as also the foreknowledge of God (which surely no man can deny) seemeth to be blamed, if it should be said to men, whether ye run, or sleep, ye shall be that, for which he, who cannot be deceived, hath foreknown you. More fitly to this purpose it is said: So run ye, that ye may obtain, and by your course know yourselves to be foreknown, and to belong to the predestination of God's grace. So it is too hard a saying, if a man should speak to the Christian people after this sort: That some of you believe, others believe not, it therefore cometh to pass, because some of you have received the help of grace, pitying your misery, others have not received it as yet. But if ye be elected, albeit not yet called, ye shall receive the same grace. What need is there of this speech: Some of you? For if we speak to the Church of God, if we speak to the believers, why say we that some of them have received grace, and so are supposed to do wrong to the rest? It may thus more fitly be said: thus the predestination of Gods will standeth, that ye receiving grace, are come from unbelief to faith, and that not of yourselves, it is the gift of God, lest any man should boast. But if any of you walk as yet in your sins, repent ye, awake, and rise up from the dead. Also, if any as yet be not called, let us pray for them, that they may be called: for peradventure they be so elected, that they shall be granted to our requests, and receive with us the same grace. Is not thus the same thing both more truly, and more fitly spoken? Of this matter our Augustine (whom I have often cited) without controversy a great divine, learned, 
De bono perseverant. cap. 14.  sincere, and sound, and a notable patron of the Catholic faith, (as Hilary praiseth him) hath written more at large. To him therefore let them resort, that desire to know these things more exactly. And these things thus far of the eternal predestination of God, who only is wise, merciful, and just. To him be honour and blessing for ever and ever: Amen.     
FINIS.   

A TABLE OF THE PRINCIPAL MATTERS MENTIONED IN THESE BOOKS.  

A.  
Abrahams' bosom. 21  
Absurdities of our doctrine as the adversary thinketh. 130  
Acception of persons what. 266  
Adam fell through his own fault. 316  
Adam's fall why permitted. 316  
Adoption what it is. 106  
Adoption and inheritance follow redemption. 211  
Ambrose his sayings. 193. 215. 224  
Anabaptists dotage of the salvation of Infants. 219  
Angels elect and reprobate. 2●6  
adversaries opinion of Christ's death for all. 36  
His threefold rank of reasons. 47  
Adversaries contrary to themselves. 216  
Their opinion anabaptistical. 219  
All things for all men by the adversary. 67  
Augustine recanteth an error. 216  
Augustine his excellent sayings. 227  
Augustine his phrase of the only cause of all men. pa 225. is expounded. 230  
All men for all that be Christ's. 39 

For the elect only. 40. 187. 231  
For all sorts of men. 45  
For the wicked only. 41  
For the multitude of both sides. 64 208  
Cannot be taken for every one. 46. 2●9    
All be not Christ's people. 180  
All and every one had never the Gospel. 97  
All nations for the faithful. 105. 206  
Not for every one in all nations. 95. 106   

B.  
Baptism the principal use. 161  
Bap. of some without regeneration. 164  
by Baptism we are not first taken into God's protection. 163  
Baptism of Infants. 165. 166  
Baptism a seal of grace to the faithful. 164  
Baptizing of Simon Magus. 164  
Backesliders. 333  
Beginning of the error of the redemption of every one. 221  
Begin in the spirit how many do. 123  
Believer knoweth himself to believe. 148. 169  
Benefits of two sorts. 317  
Benefits of the Gospel how they belong to reprobates. 129  
to Believe what. 323  
Blinding. 335  
Blotting out what. 168  
Book of life what. 368  
Brazen serpent. 206  
Breaking of the serpent's head for whom. 100  
to Believe & to doubt are contrary. 374   

C.  
Calling threefold. 320. 98  
calvary Adam's Sepulchre. 136  
Called who they be. 197  
Catholic Church what. 209  
Catholic Church meant by the 24. Elders. 2●0  
Catholic faith of Redemption. 1. 136  
Certainty of grace and election. 384  
Causes of redemption. 23. 216 

Of predestinatis. 269  
Of Christ's coming. 319. 23.    
Christ their sacrifice whose advocate he is. 211. 188 

Foreordained for the believers. 199  
He m●cked not God nor men by redeeming the elect. 172  
He justifieth all how. 43  
He is the life of the world. 78. 79  
A● an inlightener so a Saviour. 184  
Died for all how. 56. 125  
Not effectually for all. 179  
The only Redeemer. 4. 13  
Came for all in what sense by the old writers. 233    
Christians in name only. 112  
Christians must not use the word destiny. 355  
Christian kind. 227  
Christian liberty many fall from. 124  
Church only redeemed. 201  
Church judgeth them faithful, etc. that profess saith. 108. 120  
to be Chosen in Christ what. 308  
Conference and not contention becomes Gods servants. 31  
Commandment of faith and repentance hindeth all. 153  
Contempt of the Gospel not the only cause of damnation. 175  
Cornelius his saith. 325  
Church must take heed of falling and why. 332   

D.  
the Damned created for the good of nature. 268  
Damned some by Gods will. 134  
the Damneds destruction profiteth the elect. 268  
Death threefold. 334  
Decree of God unchangeable. 347  
Deliverance from Egypt typical. 206  
Devil overcome for the faithful. 10●  
Difference between power and act. 238  
Differences among men by God. 310  
a Dilemma. 134  
to Divide the word aright what. 152  
Degrees of love. 251  
Divine his duty. 31  
to be Drawn of God what it is. 321  
diverse opinions of the causes of election and reprobation. 272  
the Devil hath power against us how. 339  
Doubting of God's grace. 373   

E.  
Election what. 317  
Election taken diversly. 249. 331 

It is of some only. 256. etc.  
How we must judge of it. ●47  
It is free. 297. 278  
The effects of it. 318  
The cause of it. 283    
Election of Israel double. 295  
Elect and reprobates severed by God's pleasure. 98  
Elect called effectually. 315. 351 

The number certain. 349  
Their fall and perseverance never cut off finally. 109. 329    
Election and love in God. 306  
Error of Martion. 17  
Error of Papists. 324  
Every one is to be taken for a brother for his profession sake. 115   

F.  
Faith and repentance of God. 322  
Faith how necessary to salvation. 217  
Faith foreseen no cause of election. 373. 2●8 

Historical and infusing. 110  
For the doctrine of faith. 109  
It cureth the soul. 175    
a Fall grievous proves not a man to be a reprobate. 113  
Fate taken diversly. 354  
Faithful their perseverance and falls. 109. 332  
Fathers of the old Testament redeemed. 18  
Four things proper to the faithful. 195  
Foreknown with the Schoolmen. 252  
Future things foreknown. 355  
free-will. 277. 356  
Freedom of servants. 207   

G.  
Gifts common to good and bad. 114  
Glorification the effect of election. 328  
Good works effects of grace. 273  
Gods permission. 316 

How he loveth and hateth us. 25  
He must teach us, else we cannot learn. 98  
He inwardly worketh what he outwardly commandeth, and that without sin. 172. 338    
Gospel is properly theirs that obey it. 95  
God punisheth sin with sin. 339  
God is the revenger of sin. 340  
Grace and predestination agree and differ. 248  
Grace never bestowed upon all. 99 

It aboundeth above sin. 65  
Universal how. 201. 150. 154  
It is promised to an unbeliever, but conditionally. 151. 154    
God decreed to condemn none but for sin. 304   

H.  
Hardening. 340. 335. 337  
Hardness of heart taken three ways. 341  
Hells four. 21  
Heresy of predestination. 353  
Heresies denying Christ's manhood. 11  
Hypocrites at length are cut off. 125 

They receive the sign, but not the thing in the Sacrament. 292    
Holiness general and special. 112  
How we may resist Satan telling us that we have no faith. 149  
How a receiver of the Sacrament must prove himself. 169  
How we may be certain of election. 372  
How God willeth the death of a sinner, and not. 170  
How Christ's death is effectual to us. 79  
How men's mouths must be stopped 313  
How Christ washeth away a man's sins not yet borne. 200. 220  
How the Lord knoweth not the wicked. 210  
How God would have all to be saved. 260  
Hofman's dotages. 238  
Hubers reproaches. 31  
His manner of disputing. 178  
His blasphemies. 170  
His false doctrine of election. 255   

I.  
jacob and Esau. 286. 293  
Indulgences. 12  
Infants believe not. 165 

How saved. 167    
Infants of the faithful part of God's people. 219 

Dying before Baptism. 168  
Of Heathens why we baptize not. 167    
justification and faith effects of election not the cause. 327 

Wherein it consisteth. 327    
It is proper to the elect. 328  
It is diversly taken. 327  
to be justified what it is. 327  
the justice of God's predestination. 311  
justice of God unlike to man's. 171. 314  
judas given to Christ how. 257  
judge soberly of God's works. 314  
judgement of the flesh and spirit. 315   

K.  
Kingdom of God threefold. 103   

L.  
Life eternal they have that be effectually redeemed. 214. 215  
Liberty threefold. 356 

Christian. 124    
Limbus Patrum. 19 20 

Pucrorum. 21    
to Love what it is. 306  
Luther's doctrine of predestination. 303  
Luther of the cause of reprobation. 303   

M.  
Many distinguisheth believers from unbelievers. 182. 198. 229  
Mahomet's doctrine. 132  
Man makes God a liar how. 128  
Mass of Perdition. 253  
Means of the certainty of election. 380  
the ministery of the Gospel hath his effect from God, not hurt by predestination. 359  
Manner of right preaching. 152  
Merits of Papists against Christ. 12  
Members of Christ cannot finally fall. 116  
what Members may fall away. 116   

N.  
Necessity twofold. 357  
New cre●t●●e. 57  
New writers of the universality of grace. 142. 236 

They allow the distinction of sufficiency and efficiency. 35. 236    
Nothing done against Gods will. 317   

O.  
Our opinion of Christ's death for all. 38. 177  
Our opinion hindereth not preaching aright. 153  
Origene his fable. 154. 271  
Opinion of the Schoolmen of the redemption of all. 219   

P.  
Pelagianisme. 272. 397  
Pelagian error of redemption. 321 

And of the cause of election. 273    
People of God who be. 180  
People foreknown. 297  
Perseverance of the Saints what. 329 

It is God's gift. 330    
Preachers must invite all, and all must obey. 155  
Preaching aright. 153  
Predestination a hard doctrine. 243 

The chief questions of it. 243  
The diverse significations. 245  
Upon it all things depend. 129. 134. 136  
It differs from election. 236    
Predestination put for election. 248  
Predestination and foreknowledge differ. 342  
Predestination of Saints what. 248  
Predestination of grace showed in Christ. 281 

How far absolute. 308  
unchangeable 345. 147  
No cause of desperation. 364    
Prescience of God eternal put for predestination. 251  
Price of Christ's death how great. 139. 125. 232  
prophesy of jacob and Esau. 293  
Propitiation and intercession inseparable. 211  
Promise of grace universal. 263. 147 

It belongs to the faithful. 154. 264  
It requireth faith. 148  
It must be preached to all. 153. 155  
How a man may apply it to himself. 148    
Providence and fate differ. 355  
Prayer not vain, though God's purpose be unchangeable. 360   

R.  
Reasons of the adversary, that reprobates are delivered from the devil. 101 

And redeemed. 114    
Reason must be subject to God's word. 394  
Reasons why the word must be preached to all. 156  
Reconciliation what. 57  
Redemption described. 114. 197. 208 

When it bringeth in a man. 219  
It is a freedom. 228  
It is spiritual. 3  
Eternal. 197  
The dignity of it. 3  
The manner of it. 5  
The time of it. 14  
The ends of it. 27  
It is double. 6  
Thereto Christ's death and our faith are necessary. 179. 180  
How it belongs to all. 273  
It is diversly considered 220  
It is universal, & why. 43. 180. 145    
Redemption of every one is not of the holy Ghost. 131 

It is proper to the believers. 180    
Redemption of every one bringeth weak comfort. 149  
the Redeemed are kings and priests. 200 

They perish not. 214    
Redeemed and elect some are to us and not to God. 111. 116. 141  
Remission of sins presupposeth confession. 200  
Repentance and remission inseparable. 199  
Reprobation what. 252 

The effects of it. 309. 333  
The cause. 300    
Reprobation created for the good of nature. 268  
Reprobates excluded from the promise. 101 

For a time in the Church. 111  
How falling away they be said to be redeemed. 117  
How they deny the Lord that bought them. 117    
a Rule of charity and faith. 112  
a Rule in Logic. 41   

S.  
Sacr. seal nothing to the unbelievers 218  
Saints not to be worshipped. 222  
Sanctification visible and invisible. 128  
Sanctification and redemption inseparable. 212  
Saints sufferings not meritorious. 12. 13  
Sanctification belongs not to all. 213  
Satan destroyed for the faithful. 101  
Escape goat. 107. 207  
the Schoolman's of the souls of the old fathers. 21  
Scripture abused for Popish pardons. 12  
Satan reigns over the reprobates, yet they be subject to Christ. 102  
Seed of Abraham. 201  
Semipelagianisme. 273. 274. 397. 322  
Semipelagians their shift. 282  
Sheep of Christ considered two ways. 185  
Sins are foreknown only. 342  
Sins once forgiven are ever forgiven. 127  
a Similitude of the light. 225. 236 

Of a cup. 226  
Of the debtor. 265  
Of fire and a wheel. 279  
Of the potter. 289. 303  
Of the Physician. 378    
a Similitude faileth. 126  
Stapulensis. 235  
State of the controversy. 32. 179 

And of the question of predestination. 303    
Sufficiency and efficiency. 33. 235  
the Sum of our confession of redemption. 207  
Synecdoche common in scripture. 46  
Synod of Argentine. 238   

T.  
Testimonies of the old Fathers on our side. 222  
Three general observations. 108  
Things necessary and contingent. 357  
Turks and heathens hold many things agreeable to Christian religion. 133  
a Turkish proposition true. 133  
Truth must be preached. 155  
Tale of Trajan. 361   

V  
Vessels of wrath. 290. 334  
Unbelief is blotted out if other sins be forgiven. 226  
Unbelief doth not condemn such as never heard of Christ. 176  
Unbelief only damneth some that were once saved, saith Huber. 173  
unbelievers baptized have not the grace of Baptism. 162  
Unclean spirit cast out how he is said to return. 103  
Universal conclusion doth not follow of particulars. 108  
Universality threefold. 40  
Universality special. 231  
Vocation what it is. 320  
Us all signifieth the faithful only. 104 

And the Church. 192. 202    
Use of Christ's death. 11 

Of predestination. 394  
Of God's love. 24  
Of the ends of redemption. 29     

W.  
Weak brother may perish how. 117  
Weakness of faith ought not to cast a man down. 149  
Whether reprobates contemning the word be in worse case than the devils. 158  
Whether it be better never to hear it if it turn to their greater judgement. 159  
What, to whom, and how a man must preach. 152  
Why Christ must redeem us with a price and not by force. 7  
Why his death is a sufficient price. 7. 8  
Why God chose this man before that. 270. 299  
Why he must die to redeem. 9 10  
Why he elected some and rejected others. 270  
Why he came in the old age of the world. 15. 16  
Why God punisheth me and not him. 3●2  
What we like or mislike in the adversaries doctrine. 174  
Whole set down for a part in these phrases, All men, All nations, etc. 137. 138  
Whole world for the good only. 228 

And for the wicked only. 93  
It cannot be taken for every one good and bad. 93    
Whole world christian, and the whole world wicked. 93  
Whole world of the saved. 222  
Works foreseen no cause of election. 279  
World in three senses only by the adversary. 72  
World for the elect only, and for the reprobates only. 73. 188. 232  
World of believers is the Church. 91  
World of perdition and redemption of the damned and saved. 92. 188  
Word of God preached alike to all, but some only profit. 97  
the Word of God inviteth all. 153  
We must be guided by it. 387  
Will of God double. 170. 262 

It ruleth all things, even the wills of men. 134  
Hardeneth men. 135  
The cause thereof we must not search. 135    
the Will of man is redeemed in all that be redeemed. 214  
Will and permission. 315  
Will of man cannot resist Gods. 325. 326   

Y  
Year of freedom. 207   
FINIS.   

Faults escaped in the print, are thus to be corrected.  
Pag. 34. lin. 30. for distiction read distinction. p 40. l. 17. for doubt read double. p. 63. l. 31. for College read College. p 67. l 4. blot out he. p. 131. l. 1. read deluder. p. 136 l. last save one, for mysteries read masters. p. 147. l. 26. read posteriore. p. 163. l. 30. read received. p. 159. l. 30. r. unworthy. p. 174. l. 5. r. shaking it. p. 176. l. 17. for would r. could. p. 182 l. 16. for here r. there. p 187 l. 23. r. by this p. 196. l. 11. for is twice. r. are. p. 198 l. 24 r. please p. 199 l. 7. in the margin, r. inseparable. p. 211. l. 22 r. seeing he. p. 218. l 22. r. the p. 285. in the margin r. look p. 229. l. 16. r. man. & l. 24. r. abridger. p. 230. l. 11. read necessarily. p. 231. l. 26. r. surely. p. 258. l. 1. r. Esau. & after l. 6. p. 273. l. 20. read belongeth p. 290. l. 32. r. good. 291. r. serve. p. 294. l. 20 r. he and l. ●8. r. by the free. p 304. l. 11. r. he also. p. 310. l. 11. blot out the parenthesis. p. 313. l. 19 r. unjust p. 338. l. 8. r. unwilling. p. 391. l. 26. r. deluded p. 401. l 6. r. our. In the table, letter F. r. justifying, in letter H. r predestinati.