A sermon preached at Paules Crosse, the sixt of February. 1596 In which are discussed these three conclusions. 1 It is not the will of God that all men should be saued. 2 The absolute will of God, and his secret decree from all eternitie is the cause why some are predestined to saluation, others to destruction, and not any foresight of faith, or good workes in the one, or infidelitie, neglect, or contempt in the other. 3 Christ died not effectually for all. By Iohn Doue, Doctor of Diuinitie.
A Sermon preached at Paules Crosse, the sixt of Februarie. 1596. Ezech. 33. 11. As I liue, sayth the Lord God, I haue no delight in the death of a sinner.
A Sermon preached At Paul's Cross, the sixt of February. 1596. Ezekiel 33. 11. As I live, say the Lord God, I have no delight in the death of a sinner.
Of the person, I say with Augustine: Huius mysterij profunditatem, mens humana non potest concipere, nec oratoria lingua narrare, nec bibliothecarum volumina explicare, si vniuersum mundum libri repleant.
Of the person, I say with Augustine: Huius mysterij profunditatem, Mens Humana non potest concipere, nec Oratory lingua narrare, nec bibliothecarum volumina explicare, si vniuersum Mundum Libri repleant.
His maiestie is an hidden mysterie, whose depth & bottom the wit of man can not sound, the tong of sinfull man can not vtter, the whole world beeing supposed to bee but one librarie of bookes, would bee a briefe and compendious epitomie, not large and voluminous enough to expresse it.
His majesty is an hidden mystery, whose depth & bottom the wit of man can not found, the tonge of sinful man can not utter, the Whole world being supposed to be but one library of books, would be a brief and compendious epitome, not large and voluminous enough to express it.
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To whom Abraham the nearer hee approached, the more hee perceyued himselfe to bee but dust and ashes, at whose presence the Cherubins and Seraphins do hide their faces,
To whom Abraham the nearer he approached, the more he perceived himself to be but dust and Ashes, At whose presence the Cherubim and Seraphim do hide their faces,
whose face Moses could not see without present death, who is wise in heart, mightie in strength, remooueth the mountaines out of their places, causeth the pillars of the earth to shake, commaundeth the Sunne,
whose face Moses could not see without present death, who is wise in heart, mighty in strength, Removeth the Mountains out of their places, Causes the pillars of the earth to shake, commandeth the Sun,
and walketh on the height of the sea, maketh the starres Arctuarus, Orion, and Pliades, and the climates of the South, whose wonderfull workes are infinite,
and walks on the height of the sea, makes the Stars Arctuarus, Orion, and Pliades, and the climates of the South, whose wonderful works Are infinite,
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If I shoulde wade in the channell thereof, I should sinke into as deepe a gulfe as the water of Ezechiel, which the first time came vp to his ankles, the second time to his knees, the third time to his loins, the fourth time it was a deepe riuer,
If I should wade in the channel thereof, I should sink into as deep a gulf as the water of Ezechiel, which the First time Come up to his ankles, the second time to his knees, the third time to his loins, the fourth time it was a deep river,
Faciamus Deos qui praecedant nos, Let vs make Gods to go before vs. It was the voyce of the people to Aaron, when Moses was in the Mount, of which Paule speaketh:
Faciamus Gods qui praecedant nos, Let us make God's to go before us It was the voice of the people to Aaron, when Moses was in the Mount, of which Paul speaks:
Such gods are made with hands, and cannot saue themselues, they are vanitie, abhomination, the doctrine of vanitie, teachers of lies, expressely forbidden in Gods book, They haue eyes and see not, eares & heare not, noses and smell not, handes and touch not: feete and walke not:
Such God's Are made with hands, and cannot save themselves, they Are vanity, abomination, the Doctrine of vanity, Teachers of lies, expressly forbidden in God's book, They have eyes and see not, ears & hear not, noses and smell not, hands and touch not: feet and walk not:
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But the Prophet speaketh of one God in this place, which is omnipotent, which is a spirite, which is euery where present, and seeth al things, which is immortall, which is called in a word, the Lord God, and the God of gods.
But the Prophet speaks of one God in this place, which is omnipotent, which is a Spirit, which is every where present, and sees all things, which is immortal, which is called in a word, the Lord God, and the God of God's.
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Sing vnto the Lord a new song, sing to the Lord al the earth, sing to the Lord and praise his name, declare his saluation frō day to day, for the Lord is great and much to be praysed, he is to be feared of all Gods. For all the gods of the people are Idols, but the Lorde hath made the heauens.
Sing unto the Lord a new song, sing to the Lord all the earth, sing to the Lord and praise his name, declare his salvation from day to day, for the Lord is great and much to be praised, he is to be feared of all God's For all the God's of the people Are Idols, but the Lord hath made the heavens.
I conclude this first part with Saint Paule: Nowe vnto the King euerlasting, immortall, inuisible, vnto God onely wise, bee honour and glorie, for euer and euer.
I conclude this First part with Saint Paul: Now unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory, for ever and ever.
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None (saith he) of the men which came out of Egypt, from twentie yeares olde and vpward, shal see the land concerning which I swore to Abraham, Isaac, and Iacob, because they haue not wholye followed mee, excepting Caleb and Iosua. And as God swore, so sometime man sweare,
None (Says he) of the men which Come out of Egypt, from twentie Years old and upward, shall see the land Concerning which I swore to Abraham, Isaac, and Iacob, Because they have not wholly followed me, excepting Caleb and Iosua. And as God swore, so sometime man swear,
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Thomas Aquinas alledgeth the authoritie of Saint August. Contra mendacium, where hee sheweth, that all oathes are not simply forbidden, but vpō respects.
Thomas Aquinas allegeth the Authority of Saint August. Contra Mendacium, where he shows, that all Oaths Are not simply forbidden, but upon respects.
Si iurare cogeris, scias de necessitate venire infirmitatis illorum, quibus suades, quae infirmitas mala est, non male facis qui bene vteris iuramento vt alteri vtiliter persuadeas,
Si Jurare cogeris, scias de necessitate venire infirmitatis Illorum, quibus suades, Quae Infirmitas mala est, non male facis qui bene vteris Iuramento vt Alteri vtiliter persuadeas,
By an oath Boaz promised marriage to Ruth. Abdias being a iust mā, and fearing God, swore vnto Elias, Paule to the Romans. God is my witnesse whom I serue in my spirite, in the Gospel of his sonne, that without ceasing I make mētion of you in my prayers.
By an oath Boaz promised marriage to Ruth. Abdias being a just man, and fearing God, swore unto Elias, Paul to the Romans. God is my witness whom I serve in my Spirit, in the Gospel of his son, that without ceasing I make mention of you in my Prayers.
And in swearing, diuerse ceremonies haue beene obserued, according to the times and places as in the time of Abraham, they swore, laying their handes vnder their thighes.
And in swearing, diverse ceremonies have been observed, according to the times and places as in the time of Abraham, they swore, laying their hands under their thighs.
so God, willing more abundantly to shew vnto the heires of promise, the stablenesse of his counsell, bound himselfe by an oath, that by two immutable things wherein it is impossible that God should lie, we might haue strong consolation, which haue our refuge to holde fast the hope that is set before vs. Now men sweare by him that is greater thē themselues:
so God, willing more abundantly to show unto the Heirs of promise, the stableness of his counsel, bound himself by an oath, that by two immutable things wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope that is Set before us Now men swear by him that is greater them themselves:
yet vnlesse hee had of his free mercie loued vs from the beginning, hee had neuer sent his sonne to reconcile vs. For so writeth Augustine: Incomprehensibilis & immutabilis est Dei dilectio, non enim ex quo ei reconciliati sumus per saenguinem filij eius cepit nos diligere,
yet unless he had of his free mercy loved us from the beginning, he had never sent his son to reconcile us For so Writeth Augustine: Incomprehensible & immutabilis est Dei Love, non enim ex quo ei reconciliati sumus per saenguinem filij eius cepit nos diligere,
Ita deus dilexit mundū, &c. So God loued the world, that he gaue his onely begotten son for vs, that whosoeuer beleeued in him should not perish, but haue life euerlasting.
Ita deus dilexit Mundum, etc. So God loved the world, that he gave his only begotten son for us, that whosoever believed in him should not perish, but have life everlasting.
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and one Mediator betweene God and man, the man Iesus Christ, which gaue himselfe a raunsome for all men, to be a testimonie in due time, seeing euery one which calleth on the name of the Lord shall be saued.
and one Mediator between God and man, the man Iesus christ, which gave himself a ransom for all men, to be a testimony in due time, seeing every one which calls on the name of the Lord shall be saved.
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as it appeareth in that immediately vpon the sinne by Adam committed in Paradice, he pronounced the sentence of saluation before the doome of cōdemnation, promising the Messias the blessed seed, before he threatned him with misery & death, that he might raise him vp to a liuely hope,
as it appears in that immediately upon the sin by Adam committed in Paradise, he pronounced the sentence of salvation before the doom of condemnation, promising the Messias the blessed seed, before he threatened him with misery & death, that he might raise him up to a lively hope,
And as saint Augustine sayeth, Quando peccauit homo miserabiliter, condonauit Deus misericorditer, When man sinned most miserably, God forgaue him most mercifully, Et licet ô Deus in cunctis tuis operibus mirabilis es, tamen mirabilior esse crederis in operibus pietatis.
And as saint Augustine Saith, Quando peccauit homo miserabiliter, condonauit Deus Mercifully, When man sinned most miserably, God forgave him most mercifully, Et licet o Deus in cunctis tuis operibus mirabilis es, tamen mirabilior esse crederis in operibus pietatis.
and that hee delighteth not in the death of any sinner, how can it be that many are called, and few are chosen? that great is the way that leadeth to perdition,
and that he delights not in the death of any sinner, how can it be that many Are called, and few Are chosen? that great is the Way that leads to perdition,
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and many there bee that finde it, and narrowe is the gate which leadeth to saluation, and fewe there bee that enter therein? That when Esau and Iacob had done neither good nor euill, that the purpose of God might remaine according to election, not by workes, but by him that calleth:
and many there be that find it, and narrow is the gate which leads to salvation, and few there be that enter therein? That when Esau and Iacob had done neither good nor evil, that the purpose of God might remain according to election, not by works, but by him that calls:
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before they were borne God loued Iacob, and hated Esau? chose one, and refused the other? that he will haue mercie on whom he will haue mercie, and shew compassion on whom he wil shew compassion? That it is not in him that willeth,
before they were born God loved Iacob, and hated Esau? chosen one, and refused the other? that he will have mercy on whom he will have mercy, and show compassion on whom he will show compassion? That it is not in him that wills,
The second, that the absolute wil of God, & his secret decree from all eternitye, is the cause why some are predestinated to saluation, others to death and destruction,
The second, that the absolute will of God, & his secret Decree from all eternity, is the cause why Some Are predestinated to salvation, Others to death and destruction,
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but he refrained from shewing any such examples in Tire and Sidon, and Gomorrha and Sodom, which if he had done there, Tire and Sydon had repented in sackcloth & ashes,
but he refrained from showing any such Examples in Tire and Sidon, and Gomorrha and Sodom, which if he had done there, Tire and Sidon had repented in Sackcloth & Ashes,
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Moreouer, saith he, I giue thee thanks, ô father, lord of heauē & earth, because thou hast hid these things (meaning the misteries of saluation) frō the wise & vnderstāding,
Moreover, Says he, I give thee thanks, o father, lord of heaven & earth, Because thou hast hid these things (meaning the Mysteres of salvation) from the wise & understanding,
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But how then, saith he, shall we answer the obiectiō of S. Paul? Quo modo dicit apostolus deus vult omnes homines saluari quum plurimi non fiant salui? If God will haue all men to be saued,
But how then, Says he, shall we answer the objection of S. Paul? Quo modo dicit Apostles deus vult omnes homines saluari Whom Plurimi non fiant salui? If God will have all men to be saved,
Vbi tum est eius omnipotentia qua omnia quaecū { que } voluit facit si colligare voluit filios Ierusalē & non facit? As though the wil of God could be crossed by the wil of men,
Vbi tum est eius Omnipotentia qua omnia quaecū { que } voluit facit si colligare voluit Sons Ierusalē & non facit? As though the will of God could be crossed by the will of men,
and the almighty could be hindered of his purpose by the weakest vessels. how thē was he omnipotent, if he were willing to gather the children of Ierusalem,
and the almighty could be hindered of his purpose by the Weakest vessels. how them was he omnipotent, if he were willing to gather the children of Ierusalem,
as if the will of God were made frustrate, and of none effect by the will of men, where then were his omnipotencie? An potius & ipsa filios suos ab illo colligi noluit,
as if the will of God were made frustrate, and of none Effect by the will of men, where then were his omnipotency? an potius & ipsa Sons suos ab illo colligi noluit,
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neither would God which is good suffer any thing to be done which is euill, vnlesse his omnipotencie were such that hee could make good of that which is euill.
neither would God which is good suffer any thing to be done which is evil, unless his omnipotency were such that he could make good of that which is evil.
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Finally, to this obiection out of Saint Paule, (hauing first disputed antagonisticò) he maketh his owne answer dogmatice, and that two maner of wayes. The first is this:
Finally, to this objection out of Saint Paul, (having First disputed antagonisticò) he makes his own answer dogmatice, and that two manner of ways. The First is this:
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Quod Deus vult omnes saluari, & tamen plurimi non saluantur, ita intelligendus est ac si diceret, nullum hominem saluum nisi quem saluum fieri ipse voluerit, non quod nullus sit quem non saluum fieri valit,
Quod Deus vult omnes saluari, & tamen Plurimi non saluantur, ita intelligendus est ac si diceret, nullum hominem saluum nisi Whom saluum fieri ipse voluerit, non quod nullus sit Whom non saluum fieri valit,
sed quod nullus saluus fiat nisi quam velit, & ideo rogandus sit vt valit, quia necesse est fieri si voluerit, de orando quippe Deo agebat apostolus vt hoc diceret.
sed quod nullus saluus fiat nisi quam velit, & ideo rogandus sit vt valit, quia Necessary est fieri si voluerit, de Praying quip God agebat Apostles vt hoc diceret.
because it cannot otherwise bee, but they shall bee saued if hee will, for the Apostle alleageth this as an argument, that wee should pray to him for the saluation of all men,
Because it cannot otherwise be, but they shall be saved if he will, for the Apostle allegeth this as an argument, that we should pray to him for the salvation of all men,
And because the safest and most sound interpretation of the Scriptures, is by other like places of the Scriptures, wee reade the like kinde of saying in the first of. Iohn, concerning Christ:
And Because the Safest and most found Interpretation of the Scriptures, is by other like places of the Scriptures, we read the like kind of saying in the First of. John, Concerning christ:
as it is often tymes vsed in the Scholes, not De singulis generum, sed de generibus singulorum, Not as if hee woulde haue euerie one in particular, of all sortes of people to bee saued,
as it is often times used in the Schools, not De Singulis generum, sed de generibus singulorum, Not as if he would have every one in particular, of all sorts of people to be saved,
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Omnes homines vult saluos fieri, non quòd nullus hominum esset quem saluum fieri nollet, qui virtutes miraculorum facere noluit, apud eos quoi dicit acturos poenitētiam si fecisset:
Omnes homines vult saluos fieri, non quòd nullus hominum esset Whom saluum fieri Nollet, qui Virtues miraculorum facere noluit, apud eos quoi dicit acturos poenitētiam si fecisset:
sed vt per omnes homines omne hominum genus intelligamus per quascun { que } differētias distributum, reges, priuatos, pauperes, mares, faeminas, &c. By all men we must vnderstand all kind of men.
sed vt per omnes homines omne hominum genus intelligamus per quascun { que } differētias distributum, reges, priuatos, Paupers, mares, faeminas, etc. By all men we must understand all kind of men.
but also of that place of Saint Paule, I will adde a thirde answere, for the more fuller satisfying of all such as desire to attaine vnto the knowledge of the truth, & that is this:
but also of that place of Saint Paul, I will add a Third answer, for the more fuller satisfying of all such as desire to attain unto the knowledge of the truth, & that is this:
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Forasmuch as God will haue all men to bee saued, wee must distinguish of his will, which is two folde, Voluntas reuelata, & voluntas beneplacita, his hidden or secret will, which is onlie knowen vnto himselfe,
Forasmuch as God will have all men to be saved, we must distinguish of his will, which is two fold, Voluntas reuelata, & Voluntas beneplacita, his hidden or secret will, which is only known unto himself,
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and his written or reuealed will, which is imparted vnto man in his holy Scriptures. According to his written will, hee willeth all men to bee saued. For he sayth: Come vnto mee all: Drinke of this all:
and his written or revealed will, which is imparted unto man in his holy Scriptures. According to his written will, he wills all men to be saved. For he say: Come unto me all: Drink of this all:
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and euerie one heard the Apostles preach in his owne language, that by their meanes the fame of the Gospell might be spredde abroad in all the corners of the earth, that no infidell might hold himselfe excused by pleading ignorance at the day of iudgement.
and every one herd the Apostles preach in his own language, that by their means the fame of the Gospel might be spread abroad in all the corners of the earth, that no infidel might hold himself excused by pleading ignorance At the day of judgement.
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and reuealed will, is but an idle and friuolous distinction, sauouring of curiositie more then of substance, I will proue it by such euident places of Scripture, that it cānot be denied.
and revealed will, is but an idle and frivolous distinction, savouring of curiosity more then of substance, I will prove it by such evident places of Scripture, that it cannot be denied.
In one and the self same action of the treason of Iudas, when he sold his Lord and master, appeare two sundry wils of God, the one hidden, the other reuealed,
In one and the self same actium of the treason of Iudas, when he sold his Lord and master, appear two sundry wills of God, the one hidden, the other revealed,
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But also hee is forbidden by a particular caueat, where our Sauiour sayde as hee sate at meate, verily I say vnto you, that one of you shall betray mee,
But also he is forbidden by a particular caveat, where our Saviour said as he sat At meat, verily I say unto you, that one of you shall betray me,
Iudas, dost thou betray the sonne of man with a kisse? And yet Peter speaketh plainlie, that God in his secret will had appointed that Iudas should betray him: for, saith he:
Iudas, dost thou betray the son of man with a kiss? And yet Peter speaks plainly, that God in his secret will had appointed that Iudas should betray him: for, Says he:
as yee your selues know, him I say, haue ye takē by the hands of the wicked, being deliuered by the determinate counsell and prouidence of God, and haue crucified and slaine.
as ye your selves know, him I say, have you taken by the hands of the wicked, being Delivered by the determinate counsel and providence of God, and have Crucified and slain.
For doubtlesse, against thine holy son Iesus whō thou hadst anointed, both Herod, and Pilat, with the gētiles & people of Israel, gathered themselues togither to do whatsoeuer thine hand and thy counsell had determined before to be done.
For doubtless, against thine holy son Iesus whom thou Hadst anointed, both Herod, and Pilat, with the Gentiles & people of Israel, gathered themselves together to do whatsoever thine hand and thy counsel had determined before to be done.
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This conclusion being thus determined, two doubts or scruples may arise. The first: These things bee graunted that God hath two willes, the one contrarie to the other,
This conclusion being thus determined, two doubts or scruples may arise. The First: These things be granted that God hath two wills, the one contrary to the other,
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But in respect of vs his will is alwayes one, and the same, because for our parts hee exacteth alwayes the same dutie at our hands to be performed, that thereby wee may be voyd of excuse, if we performe it not.
But in respect of us his will is always one, and the same, Because for our parts he exacteth always the same duty At our hands to be performed, that thereby we may be void of excuse, if we perform it not.
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He commaundeth vs alwayes to do the same, if in his secret will he will put in our hearts to to do otherwayes then he hath commaunded, it is either for our punishment,
He commandeth us always to do the same, if in his secret will he will put in our hearts to to do otherways then he hath commanded, it is either for our punishment,
or the setting forth of his owne glorie, or the executing of his secret purpose. In vnâ voluntate illius elucescit Dei iustitia, in altera proditur crimen hominis.
or the setting forth of his own glory, or the executing of his secret purpose. In vnâ voluntate Illius elucescit Dei iustitia, in altera proditur crimen hominis.
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They are not moued by their owne will to fulfill the will of God, (for they meane nothing lesse) but by Gods secret inclination, wherby hee moueth them so to do, they doe his wil, not knowing themselues that God hath appointed them to do so. And as Augustine sayth:
They Are not moved by their own will to fulfil the will of God, (for they mean nothing less) but by God's secret inclination, whereby he moves them so to do, they do his will, not knowing themselves that God hath appointed them to do so. And as Augustine say:
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why were God the father and the sonne iust, but Iudas guiltie, vnlesse, because the thing being one, which they did, the end and intent was not one for which they did it.
why were God the father and the son just, but Iudas guilty, unless, Because the thing being one, which they did, the end and intent was not one for which they did it.
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As in another place saint Augustine speaketh most fitly to this purpose in this maner. Quandoque bona voluntate ho•mo vult quod Deus non vult, quum tamen dei voluntas sit bona:
As in Another place saint Augustine speaks most fitly to this purpose in this manner. Quandoque Bona voluntate ho•mo vult quod Deus non vult, Whom tamen dei Voluntas sit Bona:
Deus quasdam voluntates suas bonas implet per hominum voluntates malas, sicut per Iudaeos maleuolos, bona voluntate patris Christus occisus est, quod ita bonum fuit, vt Matt. 16. quando Petrus id fieri nolebat, Satanas ab eo qui occidi venerat diceretur.
Deus quasdam Voluntates suas bonas Implet per hominum Voluntates malas, sicut per Jews maleuolos, Bona voluntate patris Christus Occisus est, quod ita bonum fuit, vt Matt. 16. quando Peter id fieri Nolebat, Satanas ab eo qui occidi venerat diceretur.
This conclusion is the doctrine of no lesse Doctor in diuinitie then Saint Paule himself most learnedly and profoundly deliuered, in the Epistle to the Romans, cap. 9. from the 11. to the 23. verse, where he writeth in this maner.
This conclusion is the Doctrine of no less Doctor in divinity then Saint Paul himself most learnedly and profoundly Delivered, in the Epistle to the Roman, cap. 9. from the 11. to the 23. verse, where he Writeth in this manner.
11 For before the children were borne, and when they had done neither good nor euill, (that the purpose of God might remain according to election, not by works but by him that calleth.)
11 For before the children were born, and when they had done neither good nor evil, (that the purpose of God might remain according to election, not by works but by him that calls.)
and it is not in the power of man to auoyd it, for who can resist the will of God? yet Gods wrath is iustly kindeled agaynst them whome hee hardeneth. The conclusion in these wordes:
and it is not in the power of man to avoid it, for who can resist the will of God? yet God's wrath is justly kindled against them whom he Hardeneth. The conclusion in these words:
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For before the Children were borne (meaning the two twinnes of Rebecca, Esau and Iacob,) and when they had done neyther good nor euill, it was saide to her, (that is to Rebecca) Gen. 25. the elder shall serue the yonger, (that is, Esau shall serue Iacob.) And because it may bee a question, what is meant by these words, The elder shall serue the younger:
For before the Children were born (meaning the two twins of Rebecca, Esau and Iacob,) and when they had done neither good nor evil, it was said to her, (that is to Rebecca) Gen. 25. the elder shall serve the younger, (that is, Esau shall serve Iacob.) And Because it may be a question, what is meant by these words, The elder shall serve the younger:
and when they had done neither good nor euill, is alleaged in the parenthesis, that the purpose or secret decree of god in choosing one & refusing the other, might remain according to electiō, not by works,
and when they had done neither good nor evil, is alleged in the parenthesis, that the purpose or secret Decree of god in choosing one & refusing the other, might remain according to election, not by works,
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There is plainly set downe the eternall decree of God, in choosing some, and reiecting others, proceeding meerely from himselfe, without any respect or regarde of the persons, which are elect or reprobate,
There is plainly Set down the Eternal Decree of God, in choosing Some, and rejecting Others, proceeding merely from himself, without any respect or regard of the Persons, which Are elect or Reprobate,
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but ex praeuisis operibus, for the good workes which God foresawe in him, as also of Huberus, and other Lutherans of our times, the brochers of straunge opinions, which holde that some are predestinated to bee vessels of honour,
but ex praeuisis operibus, for the good works which God foresaw in him, as also of Huberus, and other Lutherans of our times, the broachers of strange opinions, which hold that Some Are predestinated to be vessels of honour,
Not by workes, but by him that calleth, do ende all controuersie, shewing that the whole causes of election and reprobation, are in himselfe and not in vs,
Not by works, but by him that calls, do end all controversy, showing that the Whole Causes of election and reprobation, Are in himself and not in us,
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Againe, the Apostle doth explaine his owne meaning, that he loued Iacob, and hated Esau, without respect of any thing in them worthy of loue or hatred, by the obiection following, where he sayth:
Again, the Apostle does explain his own meaning, that he loved Iacob, and hated Esau, without respect of any thing in them worthy of love or hatred, by the objection following, where he say:
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therefore the apostle preuenteth that obiection, and purgeth God of that suspition which men might cōceiue against him, which he should not need to do,
Therefore the apostle preventeth that objection, and Purgeth God of that suspicion which men might conceive against him, which he should not need to do,
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He maketh two causes of saluation, and damnation, and both subordinate to an higher and more principall cause, the subordinate cause of saluation beeing mercye,
He makes two Causes of salvation, and damnation, and both subordinate to an higher and more principal cause, the subordinate cause of salvation being mercy,
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It is not (meaning election) in him that willeth (that is, in the indeuors of man) nor in him that runneth, (that is in the workes of men) but in God onely that sheweth mercy:
It is not (meaning election) in him that wills (that is, in the endeavours of man) nor in him that Runneth, (that is in the works of men) but in God only that shows mercy:
hee teacheth that the onely rule of predestination, and reprobation, whereby God is directed, and the only law which he tieth himself to obserue therin, is his will:
he Teaches that the only Rule of predestination, and reprobation, whereby God is directed, and the only law which he tieth himself to observe therein, is his will:
Iacob and Esau were both as we all are, by nature the children of wrath, could not God iustly haue compassion on Iacob, and let Esau die in his sinnes? That anie are saued it is his mercie,
Iacob and Esau were both as we all Are, by nature the children of wrath, could not God justly have compassion on Iacob, and let Esau die in his Sins? That any Are saved it is his mercy,
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but they were both of them euill, for both were infected with originall sinne, in their mothers wombe, which they drewe by inheritance from Isaac theyr father,
but they were both of them evil, for both were infected with original sin, in their mother's womb, which they drew by inheritance from Isaac their father,
Ambo gemini natura filijirae nascebantur, nullis quidem operibus proprijs, sed originaliter in Adam, vinculo damnationis obstricti: Iacobum igitur dilexit per miscricordiam gratuitam, Esaum odit per iudicium debitum, quod quum deberetur ambobus, in altero tantum alter agnouit, non de suis meritis sibi gloriandum,
Ambo gemini Nature filijirae nascebantur, nullis quidem operibus proprijs, sed originaliter in Adam, Vinculo damnationis obstricti: Jacobum igitur dilexit per miscricordiam gratuitam, Esaum odit per iudicium Debitum, quod Whom deberetur ambobus, in altero Tantum alter agnouit, non de suis Meritis sibi gloriandum,
sed de diuinae misericordiae largitate, quia non est volentis, neque currentis, sed Dei miserentis. Cap. 94. Remanentibus reprobis in aeterna poena, sancti scient planius quid illis contulerit gratia:
sed de diuinae Mercy largitate, quia non est volentis, neque currentis, sed Dei miserentis. Cap. 94. Remanentibus reprobis in aeterna poena, sancti scient planius quid illis contulerit Gratia:
misericordiam & iudicium tibi cantabo domine, quia nisi per indebitam misericordiam nemo saluatur, nisi per debitum iudicium nemo dānatur. Cap. 95. Ex duobus paruulis alter assumiter per dei misericordiam, alter relinquitur, per Dei iudicium, in quo is qui assumitur, agnoscit quid sibi per iudicium debebatur nisi misericordia subueniret.
misericordiam & iudicium tibi Cantabo domine, quia nisi per indebitam misericordiam nemo saluatur, nisi per Debitum iudicium nemo dānatur. Cap. 95. Ex duobus paruulis alter assumiter per dei misericordiam, alter relinquitur, per Dei iudicium, in quo is qui assumitur, agnoscit quid sibi per iudicium debebatur nisi misericordia subueniret.
Mat. 11. Quae si factae fuissent poenitentiam egissent, sed in Corazin & Bethsaida factae sunt, qui non erant credituri. Cap. 99. Quum Dei misericordiam commendasset dicens, non est volentis ne { que } currentis &c. deinde iudiciū commendat,
Mathew 11. Quae si factae fuissent poenitentiam egissent, sed in Chorazin & Bethsaida factae sunt, qui non Erant credituri. Cap. 99. Whom Dei misericordiam commendasset dicens, non est volentis ne { que } currentis etc. Deinde iudiciū commendat,
then shall they find it true by their owne experience, as a thing verified in themselues, which Dauid speaketh in his hundred Psalme. My song shall be of mercie and iudgement.
then shall they find it true by their own experience, as a thing verified in themselves, which David speaks in his hundred Psalm. My song shall be of mercy and judgement.
for in his 157. Epistle to Optatus, he proposeth this question, why God hath ordained so few to be saued? and foreseeing that so many millions of men are to bee damned for their sinnes,
for in his 157. Epistle to Optatus, he Proposeth this question, why God hath ordained so few to be saved? and Foreseeing that so many millions of men Are to be damned for their Sins,
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then saluation of his owne creatures? For if his glorie did consist in sauing rather then in destroying, it should seeme without doubt, that the greatest number shoulde bee saued,
then salvation of his own creatures? For if his glory did consist in Saving rather then in destroying, it should seem without doubt, that the greatest number should be saved,
But if all which are borne of Adam, shoulde bee regenerate, and borne anew, and none should bee damned, then: Lateret beneficium quod donatur indignis:
But if all which Are born of Adam, should be regenerate, and born anew, and none should be damned, then: Lateret beneficium quod donatur indignis:
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Then Gods mercie which is extended to them that are saued (which indeede are all vnworthy of their saluation) would not bee so apparent as nowe it is when but a fewe are saued.
Then God's mercy which is extended to them that Are saved (which indeed Are all unworthy of their salvation) would not be so apparent as now it is when but a few Are saved.
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Plures Deus fecit damnandos quam saluandos incomparabili multitudine, vt reiectorum multitudine ostenderetur, quàm nulli momenti sit apud Deum iustum quan• talibet numerositas iustissimè damnatorum, atque vt hinc quoque intelligant, qui ex ipsa damnatione redimuntur, hoc fuisse massae illi vniuersae debitum quod tam magnae eius parti redditum, cernerent.
Plures Deus fecit damnandos quam saluandos incomparabili multitudine, vt reiectorum multitudine ostenderetur, quàm None Momenti sit apud God iustum quan• talibet numerositas iustissimè damnatorum, atque vt hinc quoque Intelligent, qui ex ipsa damnation redimuntur, hoc Fuisse massae illi Universae Debitum quod tam Great eius parti redditum, cernerent.
when they see the greater part damned, that that damnation was due to the whole lumpe, (and therefore to their owne selues) which was adiudged to the greater part.
when they see the greater part damned, that that damnation was due to the Whole lump, (and Therefore to their own selves) which was adjudged to the greater part.
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as it appeareth by Pharao: secondly, as in election, so in reprobation, between his decree, and the execution of his decree, there bee subordinate causes:
as it appears by Pharaoh: secondly, as in election, so in reprobation, between his Decree, and the execution of his Decree, there be subordinate Causes:
So that albeit the cause why he decreed that men shoulde bee damned, is only in himself because his owne wil is the cause of that decree, there is found cause of damnation inherent in themselues, which is infidelitie and hardnesse of heart:
So that albeit the cause why he decreed that men should be damned, is only in himself Because his own will is the cause of that Decree, there is found cause of damnation inherent in themselves, which is infidelity and hardness of heart:
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These which as bruit beasts lead with sensualities, speake euill of the things they knowe not, shall perish through their owne corruption. Lastly, where it is written:
These which as bruit beasts led with Sensualities, speak evil of the things they know not, shall perish through their own corruption. Lastly, where it is written:
And that no man hath power to resist his will, And yet the argument is denied as a weake consequent, that therfore Gods wrath is vniustly kindled against them whō he thus hardeneth,
And that no man hath power to resist his will, And yet the argument is denied as a weak consequent, that Therefore God's wrath is unjustly kindled against them whom he thus Hardeneth,
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What if God woulde, to shewe his wrath, and to make his power knowen, suffer with long patience the vessels of wrath, prepared to destruction? And that he might declare the riches of his glorie vppon the vessels of mercie, whom he hath prepared to glorie, who can accuse him of vniustice? Then he sheweth that neither the saluation of the elect,
What if God would, to show his wrath, and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction? And that he might declare the riches of his glory upon the vessels of mercy, whom he hath prepared to glory, who can accuse him of unjustice? Then he shows that neither the salvation of the elect,
A poynt of so deepe diuinitie, woulde require both a learned and large discourse, especially before so honourable, frequent, and iudicious an auditorie;
A point of so deep divinity, would require both a learned and large discourse, especially before so honourable, frequent, and judicious an auditory;
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But that you may bee fully satisfied concerning this poynt, I will with as great breuitie as I can, aunswere three obiections, which doe seeme to make agaynst this doctrine of predestination, which I haue deliuered vnto you.
But that you may be Fully satisfied Concerning this point, I will with as great brevity as I can, answer three objections, which do seem to make against this Doctrine of predestination, which I have Delivered unto you.
The first is of Samuel Huberus a Lutheran, which affirmeth that this place of Saint Paule, concerning Esau and Iacob, is not meant of any particular men,
The First is of Samuel Huberus a Lutheran, which Affirmeth that this place of Saint Paul, Concerning Esau and Iacob, is not meant of any particular men,
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If GOD haue predestinated mee to Hell, then in vayne is it for mee to leade a godlye lyfe? If hee haue predestinated mee to saluation, what neede I to confourme my selfe vnto his VVoorde? For his will and purpose must needes take place, I can not auoyde his secrete Decree, it is lyke the law of the Persians, it can not be altered.
If GOD have predestinated me to Hell, then in vain is it for me to lead a godly life? If he have predestinated me to salvation, what need I to confourme my self unto his VVoorde? For his will and purpose must needs take place, I can not avoid his secret decree, it is like the law of the Persians, it can not be altered.
Samuel Huberus a Lutheran first distinguisheth the ambiguitie of the names, Easu and Iacob, as also of loue and hatred, affirming that Esau and Iacob are to bee vnderstood collectiue, not distributiue, not personally,
Samuel Huberus a Lutheran First Distinguisheth the ambiguity of the names, Esau and Iacob, as also of love and hatred, affirming that Esau and Iacob Are to be understood collective, not distributive, not personally,
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but nationally, as by Iacob is ment all the posteritie of Iacob, and by Esau, all the families and ofsprings of Esau: as for example, oft times in the Scripture, Israel, Edom, Ismael, Amon, Moab, Iuda, Leui, are vnderstoode, not of particular men, but of whole nations:
but nationally, as by Iacob is meant all the posterity of Iacob, and by Esau, all the families and ofsprings of Esau: as for Exampl, oft times in the Scripture, Israel, Edom, Ishmael, Amon, Moab, Iuda, Levi, Are understood, not of particular men, but of Whole Nations:
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His arguments out of Paule are these. 14. 1. A great prerogatiue is graunted to the Iewes aboue other people, but they are the whole posteritie of Iacob. 2. That prerogatiue is drawne from the couenant, which the Lord did make with Abraham, which couenant is belonging to many,
His Arguments out of Paul Are these. 14. 1. A great prerogative is granted to the Iewes above other people, but they Are the Whole posterity of Iacob. 2. That prerogative is drawn from the Covenant, which the Lord did make with Abraham, which Covenant is belonging to many,
and not appropriated to Abraham alone. 3 He deriueth this prerogatiue from Isaac to Iacob, and separateth Esau frō it, as one which was no partaker of that blessing:
and not appropriated to Abraham alone. 3 He deriveth this prerogative from Isaac to Iacob, and separateth Esau from it, as one which was no partaker of that blessing:
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but what is this prerogatiue which is giuen to Iacob aboue Esau? namely, that in his posteritie should be continued the true worship of God, that in his posteritie the Messias should be born, that in his posteritie should be established a temporall kingdome,
but what is this prerogative which is given to Iacob above Esau? namely, that in his posterity should be continued the true worship of God, that in his posterity the Messias should be born, that in his posterity should be established a temporal Kingdom,
where hee mentioneth whole nations and kinreds. 6 He vrgeth the authoritie of Ose, saying: I will call them my people which are not my people. 7 The authoritie of Esay:
where he mentioneth Whole Nations and kindreds. 6 He urges the Authority of Ose, saying: I will call them my people which Are not my people. 7 The Authority of Isaiah:
Though the number of the children were as the sandes of the sea, but a remnant shall be saued. 8 Hee opposeth all the Gentiles to the whole nation of the Iewes, saying:
Though the number of the children were as the sands of the sea, but a remnant shall be saved. 8 He Opposeth all the Gentiles to the Whole Nation of the Iewes, saying:
but Israel which followed the law of righteousnesse, coulde not attaine to the lawe of righteousnesse. 9 He sheweth that Iacob hath not the true knowledge of God:
but Israel which followed the law of righteousness, could not attain to the law of righteousness. 9 He shows that Iacob hath not the true knowledge of God:
which coulde not without impietie bee vnderstoode of the person of Iacob. 10 Out of Deut. 32. and Esay 63. He commendeth the obedience of the Gentiles,
which could not without impiety be understood of the person of Iacob. 10 Out of Deuteronomy 32. and Isaiah 63. He commends the Obedience of the Gentiles,
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I haue loued Iacob, and hated Esau, he expoundeth himself, and declareth with what kinde of hatred he hated Esau. Namely, he made his mountaines waste,
I have loved Iacob, and hated Esau, he expoundeth himself, and Declareth with what kind of hatred he hated Esau Namely, he made his Mountains waste,
which ingratitude could not be obiected to his persō, but to his posterity, as in that whole chap. he discourseth, not of one in particular, but of a whole nation.
which ingratitude could not be objected to his person, but to his posterity, as in that Whole chap. he discourseth, not of one in particular, but of a Whole Nation.
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To come to the examination of the words contained in the 25. of Gen. The lord said to Rebecca: Two Nations are in thy wombe, two maner of people shall bee diuided out of thy bowels,
To come to the examination of the words contained in the 25. of Gen. The lord said to Rebecca: Two nations Are in thy womb, two manner of people shall be divided out of thy bowels,
As for the loue of the one, and hatred of the other, it consisted onelie in temporall things, which he proueth by these three reasons. 1 One could not be a seruant to the other in the life to come, because there is freedome and no seruice, euerie one is noua creatura in Domino, a new creature in the Lord. 2 When Isaac blessed Iacob, hee said:
As for the love of the one, and hatred of the other, it consisted only in temporal things, which he Proves by these three Reasons. 1 One could not be a servant to the other in the life to come, Because there is freedom and no service, every one is noua creatura in Domino, a new creature in the Lord. 2 When Isaac blessed Iacob, he said:
For although the argument which the Apostle handleth in that Chapter, and the two other Chapters following, is a speciall discourse of the generall apostacie and reiection of the Iewes,
For although the argument which the Apostle handleth in that Chapter, and the two other Chapters following, is a special discourse of the general apostasy and rejection of the Iewes,
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for the right vnderstanding of a place of Scripture, which seemeth at the first sight flatly to make agaynst this doctrine, which he hath deliuered concerning the generall reiection of the Iewes,
for the right understanding of a place of Scripture, which seems At the First sighed flatly to make against this Doctrine, which he hath Delivered Concerning the general rejection of the Iewes,
If it bee so that God hath reiected the Iewes, and called the Gentiles in their place, it should seem to be contrarie to the couenant which he made with Abraham, (for his promise to Abraham was otherwise) and that his worde should be of none effect.
If it be so that God hath rejected the Iewes, and called the Gentiles in their place, it should seem to be contrary to the Covenant which he made with Abraham, (for his promise to Abraham was otherwise) and that his word should be of none Effect.
To which obiection he answereth, that albeit the generall reiecting of the Iewes, yet the promise which the Lorde made to Abrahaem remaineth sure and stedfast,
To which objection he Answers, that albeit the general rejecting of the Iewes, yet the promise which the Lord made to Abraham remains sure and steadfast,
for as much as notwithstanding their general apostacy and infidelitie, the Lorde in his secret counsaile chooseth of them some in particular whom hee listeth, whom hee hath before predestinated to saluation.
for as much as notwithstanding their general apostasy and infidelity, the Lord in his secret counsel chooses of them Some in particular whom he lists, whom he hath before predestinated to salvation.
the vertue and efficacie thereof appertaineth onely vnto them of the seed of Abraham, which be of the number of Gods elect, which are predestinated, which hee proueth by two examples, the one of Abraham, and the other of Isaac. Concerning Abraham: hee hadde two sonnes, Isaac, and Ismael, though Ismael were the sonne of Abraham, as well as Isaac, yea,
the virtue and efficacy thereof appertaineth only unto them of the seed of Abraham, which be of the number of God's elect, which Are predestinated, which he Proves by two Examples, the one of Abraham, and the other of Isaac. Concerning Abraham: he had two Sons, Isaac, and Ishmael, though Ishmael were the son of Abraham, as well as Isaac, yea,
and circumcised before Isaac, had receyued the circumcision, yet by the ordinance of God was Isaac onely reputed the sonne of Abraham, and the heire of the promise, and Ismael reiected:
and circumcised before Isaac, had received the circumcision, yet by the Ordinance of God was Isaac only reputed the son of Abraham, and the heir of the promise, and Ishmael rejected:
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Concerning Isaac also he had two sonnes, Esau and Iacob, both they were twinnes, and nearer one to the other then Isaac and Ismael, because they had both the same father and mother,
Concerning Isaac also he had two Sons, Esau and Iacob, both they were twins, and nearer one to the other then Isaac and Ishmael, Because they had both the same father and mother,
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but of his owne good will and pleasure, because it was his will and pleasure, which in deed are in number but a fewe, beeing compared with the great multitude of them whom he hath hated,
but of his own good will and pleasure, Because it was his will and pleasure, which in deed Are in number but a few, being compared with the great multitude of them whom he hath hated,
God to shewe his wrath, and to make his power knowen, doth suffer with long patience the vessels of wrath prepared to destruction, and to declare the riches of his glorie vpon the vessels of mercie, which he hath prepared vnto glorie.
God to show his wrath, and to make his power known, does suffer with long patience the vessels of wrath prepared to destruction, and to declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.
Furthermore, least wee should bee like the Iewes, which when the vaile was put vppon Moses his face, did not looke to the end of that which should be abolished:
Furthermore, lest we should be like the Iewes, which when the veil was put upon Moses his face, did not look to the end of that which should be abolished:
Likewise Peter interpreteth this saying of Dauid, Let his habitation be void, & no man dwell therein, of Iudas, where in that place the prophet speaketh in the plural nūber, not of one,
Likewise Peter interpreteth this saying of David, Let his habitation be void, & no man dwell therein, of Iudas, where in that place the Prophet speaks in the plural number, not of one,
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but of many, saying, Let their habition be voide, and none dwell in their tents, speaking of the whole nation of the Iewes, that the iust punishment of God should be iustly inflicted vpon thē for crucifying of Christ, that their city should bee sacked,
but of many, saying, Let their habition be void, and none dwell in their tents, speaking of the Whole Nation of the Iewes, that the just punishment of God should be justly inflicted upon them for crucifying of christ, that their City should be sacked,
And seeing the soundest interpretatiō of the scriptures, is by other places of scripture, yt these blessings & cursings, loue & hatred, which in the old testament are historicall, are in ye new testamēt mistical,
And seeing the soundest Interpretation of the Scriptures, is by other places of scripture, that these blessings & cursings, love & hatred, which in the old Testament Are historical, Are in you new Testament mystical,
By faith Abraham abode in the land of promise, as in a strange land, as one that dwelt in tents with Isaac and Iacob heires with him of the same promise,
By faith Abraham Abided in the land of promise, as in a strange land, as one that dwelled in tents with Isaac and Iacob Heirs with him of the same promise,
I knowe there bee some of greater modestie then iudgement in diuinity, which for reuerence to the person of God, do affirme, that all the actions of sathan,
I know there be Some of greater modesty then judgement in divinity, which for Reverence to the person of God, do affirm, that all the actions of sathan,
the one is, they deny his prouidence which doth so moderat & dispose of al things, that nothing can come to passe otherwise thē he hath apointed and decreed before.
the one is, they deny his providence which does so moderate & dispose of all things, that nothing can come to pass otherwise them he hath appointed and decreed before.
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Deus bene vtitur malis tanquam summè bonus, ad eorum damnationem quos iuste praedestinauit ad poenam, & illorum salutem quos digne praedestinauit ad gratiam.
Deus bene vtitur malis tanquam summè bonus, ad Their damnationem quos just praedestinauit ad poenam, & Illorum salutem quos digne praedestinauit ad gratiam.
Vult peccata, nō vt probet, sed vt iudicium suum exequatur, sic malis instrumentis bene vtitur. Vsus est Iudae proditione & pontificum crudelitate, ad illorum perniciem, sed ad nostram salutem.
Vult Peccata, nō vt He may prove, sed vt iudicium suum exequatur, sic malis Instrumentis bene vtitur. Vsus est Judea proditione & Pontificum crudelitate, ad Illorum perniciem, sed ad nostram salutem.
God which is infinitely good, doth vse the ministerie and seruice of them which are euill, to their damnation whome hee hath iustly predestinated to death,
God which is infinitely good, does use the Ministry and service of them which Are evil, to their damnation whom he hath justly predestinated to death,
Who will seduce Achab, that he may go and fall at Ramoth Gilead? Then there came forth a spirit and stoode before the Lord, and said: I will seduce him:
Who will seduce Ahab, that he may go and fallen At Ramoth Gilead? Then there Come forth a Spirit and stood before the Lord, and said: I will seduce him:
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Deus est author mali, sed mali poenae, non mali culpa, quatenus est in hominibus culpa est, quatenus proficiscitur à Deo paena est, culpa non est, iustae vindictae deus author est, & Satan minister.
Deus est author mali, sed mali Poenae, non mali culpa, quatenus est in hominibus culpa est, quatenus proficiscitur à God paena est, culpa non est, iustae vindictae deus author est, & Satan minister.
Thomas Aquinas sheweth, that in sinne two things must bee considered, which are, Actio, ac actionis vitium, res & qualitas rei, actio quatenus res & opus est, bona est,
Thomas Aquinas shows, that in sin two things must be considered, which Are, Actio, ac actionis Vitium, Rest & qualitas rei, actio quatenus Rest & opus est, Bona est,
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and mouing, but the offence cōmeth frō our selues, because god which causeth vs to do ye action, doth propose a good ende and purpose which is secret and knowen to himself,
and moving, but the offence comes from our selves, Because god which Causes us to do you actium, does propose a good end and purpose which is secret and known to himself,
& yet so that hee cannot bee excused, because God concurreth with thē, nor yet God accused for doing that which the diuell and the wicked do ▪ for their doings being the same,
& yet so that he cannot be excused, Because God concurreth with them, nor yet God accused for doing that which the Devil and the wicked doe ▪ for their doings being the same,
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If it be so that God hath predestinated me to die the death, to what end shal I conforme my selfe to do his will and commaundements? His counsell and eternall decree cannot be altered,
If it be so that God hath predestinated me to die the death, to what end shall I conform my self to do his will and Commandments? His counsel and Eternal Decree cannot be altered,
This is like the disputation of seruant of Leno the Stoike Philosopher, which whē hee was led to the gallowes for his offence, his maister comming thither, said to him:
This is like the disputation of servant of Leno the Stoic Philosopher, which when he was led to the gallows for his offence, his master coming thither, said to him:
O stulte philosophe, quis me hoc fatum docuit? O foole what brought thee hither? O foolish Philosopher, thou hast taught mee, that whatsoeuer was my destinie it could not be auoyded.
Oh Stulte philosophe, quis me hoc fatum Doctrine? Oh fool what brought thee hither? O foolish Philosopher, thou hast taught me, that whatsoever was my destiny it could not be avoided.
If GOD haue decreed to adde to the dayes of Ezechias, fifteene yeares longer, he hath also appoynted that Ezechias during those fifteene yeares, shoulde take his refections and bodily sustenaunce whereby life is preserued.
If GOD have decreed to add to the days of Hezekiah, fifteene Years longer, he hath also appointed that Hezekiah during those fifteene Years, should take his refections and bodily sustenance whereby life is preserved.
But to them which are onelye called, and are not chosen, whose eyes are blinded that they should not beleeue, which are not Christes sheepe, which are vessels of dishonour, from whom God hath hidden the mysteries of saluation,
But to them which Are only called, and Are not chosen, whose eyes Are blinded that they should not believe, which Are not Christ's sheep, which Are vessels of dishonour, from whom God hath hidden the Mysteres of salvation,
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for whome euerlasting fyre is prepared, to those for whom Christ doth not pray, to them the death of Christ dooth nothing auaile, to those his death is of no effect.
for whom everlasting fire is prepared, to those for whom christ does not pray, to them the death of christ doth nothing avail, to those his death is of no Effect.
Huberus a brocher of new and straunge opinions, whereof this is one, that Christ died effectually for all, alleageth so manie common places, being altogither friuolous,
Huberus a broacher of new and strange opinions, whereof this is one, that christ died effectually for all, allegeth so many Common places, being altogether frivolous,
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But these things (saith he) cannot bee, that the Serpents head should bee broken, that the prince of this world should be cast out, that the diuell should bee abolished,
But these things (Says he) cannot be, that the Serpents head should be broken, that the Prince of this world should be cast out, that the Devil should be abolished,
And therefore they are but a fallacie in Logicke, called Petitio principij, they proue onely that saluation is offered vnto all, which we doe not denie,
And Therefore they Are but a fallacy in Logic, called Petitio principij, they prove only that salvation is offered unto all, which we do not deny,
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but they do not proue that saluation is sealed to any more then to the faithfull, which is the question in controuersie betweene vs. Besides that, some of these places are by him mistaken.
but they do not prove that salvation is sealed to any more then to the faithful, which is the question in controversy between us Beside that, Some of these places Are by him mistaken.
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that as before all men were bondslaues to Sathan, now Satan himselfe should be brought vnder subiection, that nowe he should haue no more power but by Christs permission,
that as before all men were bondslaves to Sathan, now Satan himself should be brought under subjection, that now he should have no more power but by Christ permission,
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and he bindeth the great dragon which before preuailed against vs. Saint Paul maketh comparison betweene our fall by the first Adam, and our rising againe by the second,
and he binds the great dragon which before prevailed against us Saint Paul makes comparison between our fallen by the First Adam, and our rising again by the second,
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and sheweth that a greater good is deriued to man by the obedience of the second, thē was the punishment which was inflicted by the disobedience of the first.
and shows that a greater good is derived to man by the Obedience of the second, them was the punishment which was inflicted by the disobedience of the First.
But in these three respects appeareth the largenesse of the benefit deriued vnto vs by the death of Christ, aboue the losse which we indured by Adams fall.
But in these three respects appears the largeness of the benefit derived unto us by the death of christ, above the loss which we endured by Adams fallen.
First, our redēption is a greater & worthier worke then our creation: Facilius est creare quam lapsos restituere, ex nihilo bonū quàm ex malo bonum facere.
First, our redemption is a greater & Worthier work then our creation: Facilius est Create quam lapsos restituere, ex nihilo bonū quàm ex Malo bonum facere.
It is more easie to create vs then to restore vs, when we had declined from our first integritie, of nothing to make vs good, thē being euill to make vs good:
It is more easy to create us then to restore us, when we had declined from our First integrity, of nothing to make us good, them being evil to make us good:
and therfore by our redēption a more rich treasure is heaped vpon vs, but so that it is to be vnderstood of the life to come, not of this present life.
and Therefore by our redemption a more rich treasure is heaped upon us, but so that it is to be understood of the life to come, not of this present life.
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Secondly, by the fall of Adam was lost a earthly kingdome, by the death of christ was gained an heauēly kingdome, which is so much the greater benefit, by howe much heauen is higher then the earth.
Secondly, by the fallen of Adam was lost a earthly Kingdom, by the death of Christ was gained an heavenly Kingdom, which is so much the greater benefit, by how much heaven is higher then the earth.
it was thē inherent, it is now but onely by imputation (for as Paule speaketh of himselfe, in mee, that is my flesh, dwelleth no good) yet that righteousnesse which was in man before his fall, had not onely annexed vnto it Possibilitatem peccandi, Possibilitie to sinne,
it was them inherent, it is now but only by imputation (for as Paul speaks of himself, in me, that is my Flesh, dwells no good) yet that righteousness which was in man before his fallen, had not only annexed unto it Possibilitatem Peccandi, Possibility to sin,
In his second order of common places, he commeth nearer to the purpose, to shew that Christ died effectually for them which are damned in as much as they were by him redeemed,
In his second order of Common places, he comes nearer to the purpose, to show that christ died effectually for them which Are damned in as much as they were by him redeemed,
but afterward voluntarily, & by their owne free will they made an apostacie, and renounced this benefite of their redemption, whereof they were once made partakers.
but afterwards voluntarily, & by their own free will they made an apostasy, and renounced this benefit of their redemption, whereof they were once made partakers.
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and were made partakers of the holy Ghost, if they fall away, should bee renued againe by repentance, seeing they crucifie againe to themselues the sonne of God,
and were made partakers of the holy Ghost, if they fallen away, should be renewed again by Repentance, seeing they crucify again to themselves the son of God,
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Doe yee not knowe that yee are the Temple of GOD, and that the spirite of GOD dwelleth in you? If any man destroy the Temple of God, him will God destroy,
Do ye not know that ye Are the Temple of GOD, and that the Spirit of GOD dwells in you? If any man destroy the Temple of God, him will God destroy,
They once beleeued, they were lightned, they receiued y• knowledge of the truth, they were made partakers of the holy Ghost, tasted of the heauenly gift, were washed, sanctified, made the temples of God, the members of Christ, the Lord bought them.
They once believed, they were lightened, they received y• knowledge of the truth, they were made partakers of the holy Ghost, tasted of the heavenly gift, were washed, sanctified, made the Temples of God, the members of christ, the Lord bought them.
when it was in their power to haue receiued it. To these places I answere: That indeed in outward appearance they were washed, sanctified, redeemed, made the members of Christ,
when it was in their power to have received it. To these places I answer: That indeed in outward appearance they were washed, sanctified, redeemed, made the members of christ,
and Temples of the holy Ghost, but not in truth and in veritie, for as much as they which are indeed the children of God, can neuer reuolt and start backe from the faith, and their state of saluation. Our Sauiour saith:
and Temples of the holy Ghost, but not in truth and in verity, for as much as they which Are indeed the children of God, can never revolt and start back from the faith, and their state of salvation. Our Saviour Says:
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but this commeth to passe, that it might appeare that they were not all of vs. And concerning free will which hee affirmeth to be the cause of their apostacie, the time will not permit mee to say much, onely this in a worde:
but this comes to pass, that it might appear that they were not all of us And Concerning free will which he Affirmeth to be the cause of their apostasy, the time will not permit me to say much, only this in a word:
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As, if all mankind be not redeemed by Christ, neither was by his decree ordained to life, that he may be iustly accused of notorious crueltie an iniustice, his wordes are, Immensae iniusticiae, doli, crudelitatis, omnium flagitiorū quae saeuissimo competunt tyranno, NONLATINALPHABET, that hee is not NONLATINALPHABET but NONLATINALPHABET:
As, if all mankind be not redeemed by christ, neither was by his Decree ordained to life, that he may be justly accused of notorious cruelty an injustice, his words Are, Immensae iniusticiae, Doli, crudelitatis, omnium flagitiorū Quae saeuissimo competunt Tyranno,, that he is not but:
or if it be heard, himself doth inforce them to offend, and leadeth them into snares to be intrapped, he doth punish them for the contempt of that benefite of their redemption, to whom he neuer ment that it should appertaine:
or if it be herd, himself does enforce them to offend, and leads them into snares to be entrapped, he does Punish them for the contempt of that benefit of their redemption, to whom he never meant that it should appertain:
hee did when he wept ouer Ierusalem, Fundere lachrymas Crocodili, that he was not verus, but mendax, and periurus. To these vngodly and irreligious speaches, derogatorie to the highnesse and maiestie of the Sonne of God, I say with Saint Paule, Euill wordes corrupt good maners, and with Michael the Archangel,
he did when he wept over Ierusalem, Fundere lachrymas Crocodiles, that he was not verus, but mendax, and periurus. To these ungodly and irreligious Speeches, derogatory to the highness and majesty of the Son of God, I say with Saint Paul, Evil words corrupt good manners, and with Michael the Archangel,
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To holde with Caluin, that Christ dyed not to saue all, but onelie those which in his will bee had predestinated, were plaine Mahometisme, Paganisme, Sarasanisme.
To hold with Calvin, that christ died not to save all, but only those which in his will be had predestinated, were plain Mahometism, Paganism, Sarasanisme.
For first, that were to take away all comfort, which is deriued vnto vs by the passion of Christ, to annihilate the vertue of his death, to ouerthrowe the foundation of fayth,
For First, that were to take away all Comfort, which is derived unto us by the passion of christ, to annihilate the virtue of his death, to overthrown the Foundation of faith,
To these absurde conclusions, I may say with Ierome: Sententias vestras prodidisse, refutasse est. The verie recitall is a sufficient confutation of theyr absurdities.
To these absurd conclusions, I may say with Jerome: Sententias Vestras prodidisse, refutasse est. The very recital is a sufficient confutation of their absurdities.
For what man but meanely instructed in the rudiments of Christian Religion, can bee ignoraunt that fayth is grounded vppon the trueth of Gods promise in his sonne Iesus Christ,
For what man but meanly instructed in the rudiments of Christian Religion, can be ignorant that faith is grounded upon the truth of God's promise in his son Iesus christ,
To bee a sure and certaine knowledge of the loue of God towards himselfe, which beeing grounded vpon the truth of Gods promise in Christ is reuealed and sealed by the holy Ghost.
To be a sure and certain knowledge of the love of God towards himself, which being grounded upon the truth of God's promise in christ is revealed and sealed by the holy Ghost.
So that euery true Christian may by this doctrine of predestination, that Christ died onely for them whom hee hath predestinated before, comfort himselfe that hee is one of them which are predestinated,
So that every true Christian may by this Doctrine of predestination, that christ died only for them whom he hath predestinated before, Comfort himself that he is one of them which Are predestinated,
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forasmuch as he beleeueth, & the spirit of God which is within him, euen that spirit of comfort, doth witnesse to his spirit that he is the son of God,
forasmuch as he Believeth, & the Spirit of God which is within him, even that Spirit of Comfort, does witness to his Spirit that he is the son of God,
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and therefore assure himselfe of his owne saluation, without entring into the secrets of God, to iudge of other men whether they shall bee saued or no.
and Therefore assure himself of his own salvation, without entering into the secrets of God, to judge of other men whither they shall be saved or no.
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Therfore the Minister must preach saluation to al, Paule must plant, Apollo must water, and leaue it to God to giue the increase, Peter must cast his net into the sea,
Therefore the Minister must preach salvation to all, Paul must plant, Apollo must water, and leave it to God to give the increase, Peter must cast his net into the sea,
in his reuealed will hee commaundeth that the Gospel should be preached to all, we must not inquire after his secrete will, which is knowne onely to himselfe,
in his revealed will he commandeth that the Gospel should be preached to all, we must not inquire After his secret will, which is known only to himself,
Thus counsailing euerie one that will enter into the consideration of such deepe poynts of diuinitie, that they would sapere, non altum, but ad sobrietatem, that they would be wise,
Thus counselling every one that will enter into the consideration of such deep points of divinity, that they would Sapere, non altum, but ad sobrietatem, that they would be wise,
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howe vnsearchable are his iudgements, and his waies past finding out? For who hath knowne the mind of God? or who was his counsayler? (Wee must not demaunde reason in matters of fayth,
how unsearchable Are his Judgments, and his ways passed finding out? For who hath known the mind of God? or who was his Counsellor? (we must not demand reason in matters of faith,
because fayth goeth beyond reason) I conclude with the godly Meditation of saint Augustin: Miserum me, quo modo sic induruit cor meum, vt oculi me• non indesmenter fundant flumina lachrymarum dum seruus sermocinatur cum Domino, homo cum Deo, creatura cum creatore, qui factus est limo ex cum eo qui omnia fecit ex nihilo? Wretched man that I am,
Because faith Goes beyond reason) I conclude with the godly Meditation of saint Augustin: Miserum me, quo modo sic induruit cor meum, vt oculi me• non indesmenter fundant flumina lachrymarum dum seruus sermocinatur cum Domino, homo cum God, creatura cum creatore, qui factus est limo ex cum eo qui omnia fecit ex nihilo? Wretched man that I am,
howe is my heart hardened like the Adamant, that mine eyes doe not powre out streames of teares to cōsider that the seruant expostulateth with his master, man with God, the creature with the Creator, he which is made of the molde of the earth, with him which made al things of nothing.
how is my heart hardened like the Adamant, that mine eyes do not pour out streams of tears to Consider that the servant expostulateth with his master, man with God, the creature with the Creator, he which is made of the mould of the earth, with him which made all things of nothing.
