An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God

An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God

Table of contents

Title page

To the Reader.

The Preface.

The first error of the careles by necessitie.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE. The confutation of the first error.

ANSWER.

§

THE ADVERSARIE.

ANSWER.

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THE ADERARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSVVER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWERE.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWERE.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWERE.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE. The second error of the careles by necessitie.

ANSWER.

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THE ADVERSARIE. The confutation of the second error.

ANSWER.

§

THE ADVERSARIE▪

ANSWER.

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ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE. The third error of the careles by necessitie

ANSWER.

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THE ADVERSARIE.

ANSWER.

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ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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ADVERSARIE,

ANSWER.

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ADVERSARIE.

ANSWER.

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THE ADVERSARIE.

ANSWERER.

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THE ADVERSARIES.

ANSWER.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE,

ANSWER.

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THE ADVERSARIE.

ANSWERE.

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THE ADVERSARIE.

ANSWER.

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THE ADVERSARIE▪

ANSWER.

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THE ADVERSARIE

ANSWER.

Fautes escaped in the printing.

[Page]THVS BEGINNETH THE BOOKE OF the aduersaries of Gods eternal predestinatiō.

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AN ANSWER TO A GREAT NOMBER of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal Predestination. AND CONFVTED By Iohn Knox, minister of Gods worde in Scotland. Wherein the Author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God.

PROV. XXX. ¶There is a generatiō that are pure in their owne cōceit, and yet are not washed from their filthines.

Printed by Iohn Crespin. M.D.LX.

To the Reader.

[Page]

FOr the vnderstanding of the nombres, the readers shall obserue, that as the writer in his pestilent booke hath deuided the hole into certē argumētes, so lykewise haue I deuided myne answers into certen Sections. And because that many things in his railing reasons are either vnworthie of any answere, or els not necessarie to be answered so oft as he repeteth the same, I thoght good to signe those thinges in euerie seuerall section, which I thoght in the same moste necessarie to be answered. And this I haue done as well in his reasōs, as in myne answers, so that the figure of 1. 2. 3. 4. 5. 6. 7. 8. which be marked in the mergēt of his reasons, are answered where the lyke nombre is foūd in myne answers. This I thoght good to admonish the reader.

The Preface.

[Page]

AMongest the manifold blessinges where with God hath blessed his chosen childrē (whom before all begining of times he hath predestinate to life in Christ Iesus) it is not the least (most deare brethrē) that he hath giuen vnto vs plaine aduertisment,Ephes. 1. 3 how diuerse, vnto dyuerse persons shalbe the effect and operation of his word: so oft as it is offered vnto the worlde.2. Cor. 2. 1 [...] To wit, that as he him self was appointed by his heauenlie Father ād forespokē by the Prophetes,Esaie 8. 14 to be the Stone of offē se, the stombling block, and a snare to the two houses of Israel, and yet that he shoulde be to others the Sanctuarie of honor, the Rocke of refuge, & author of libertie: so should his word (I say) truely preached be to some foolishnes and the sauor of death,2. Cor. 2. 16 and yet vnto others, that it shoulde be the swete odore of life,1. Cor. 1. 28 the wisedo me and power of God (and that to saluation) to all those that beleue. I purpose not at this present to intreat nor to reason, how and why it is that gods eternall worde, which in it self is alwayes one, worketh so diuersly in the heartes of those to whō it is offered, but my onelie purpose is in few wordes to admonish vs (to whom it hath pleased God of his owne fre mercy more playnely to reuele the mysteries of our redēptiō [Page] thē he hath done to many ages be fore vs) not to esteme this a small and common blessing of God that we haue not onely his trueth, but also the effect and operation of the same cōfirmed to vs by experience of all ages. Great & infinite is that benefit of God, and rightly can it neuer be weighed, when so euer he doth offer his trueth vnto the world. But such is either the dulnes of man orels his extreme ingratitude, that he will not acknowledge the face of theveritie,Iohn 1. 5 shyne it neuer so bryght. The ingratitude of the Iewes, is hereof vnto vs a sufficiēt witnes. For albeit that lōg they did looke for the Messias and Sauior promised, yet neuertheles, when he came with wonderous signes & workes super naturall,Matt. 27. 38. they did not onely not know him,Act. 2. 23 but also refusing and vtterly denying him, they did hang him bewext two theues vpō a crosse. The cause hereof in some parte we know to be the carnal libertie which cōtinually they did thirst after, and their preconceaued opiniō of worldlie glorie: which because Christe Iesus appeared not to satisfie according to their fantasie and expectation, therfore did they contēpteously refuse him, ād with him all gods mercies offered vnto them. Which fearfull example (deare bretherē) is to be obserued of vs. For by nature it is euident, that we be no better, then they were. And as touching the league & societie with God, which prerogatiue long made thē blessed, we be farre inferior vnto thē. For in cōparisō of that league made with Abrahā [Page] the tyme is shorte, that the Gētiles haue bene auowed for gods people & beloued spouse of Christe Iesus▪ yea Paule feareth not to call thē the very natural brāches and vs the brāches of a wilde oliue. And therfore if their cōtēpt was so punished, that blindnes yet remaineth vpō thē, what oght we to feare? They not considering the office of Christe, & the cause of his cōming, were offended with his presence and doctrine.Companions of the trueth And doeth any mā thīck that we be free frō the same dangers? Few shalbe found, that in mouth praise not veri [...]ie, & euery mā appereth to delyte in libertie. but such cōpanyons do follow bo [...] the one and the other, in this life, so that both are despised and called in doubt, whē they be of fered moste plainly to the world. To speake this mater somewhat more planely, it is a thīg (as I suppose) by many cōfessed that after darknes light hath appeared: but alas, the vices that haue abounded in all estates and conditiōs of persons, the terrible crueltie which hath bene vsed against the saintes of God, and the horrible blasphemies which haue bene & daily are vomited furth against Christe Iesus and his eternall veritie, hath giuen (and iustly may giue) occasion to the imprudent beholder of such confusion, to preferre the darcknes of superstition, which be fore did reigne, to the light of saluation, which God of his greate mercie hath now of late yeres offered againe to the vnthankfull world. [Page] For what naturall man can think that the iustice of faith, planelye and truely preached should be the occasion of sinne? That grace and mercie offered shoulde inflābe the heartes of mē with rage and crueltie? And that gods glorie declared shoulde cause mē impudētly to spew furth their vennom and blasphemies against him, who hath created thē? The naturall man (I say) can not perceaue how these incōueniences shoulde follow gods worde, & therfor do many disdein it, a grea [...]e nōber deny it, and few as it becōmeth with reuerēce do imbrace it. But such as with graue iudgemēt shal consider what was the common trade of liuing, when Christe Iesus, him self did by preaching and working, call men to repentā ce, what was the intreatement of his dearest seruāts, whō he sent furth to preach the glad tydinges of his death and resurrectiō, and what horrible sectes followed, and daily did sprīg after the publication of that ioyfull attonement made betwene God and man by Christe Iesu, by his death, resurrectiō, and ascēsiō, such (I say) as diligētly do obserue these former pointes, shall not onely haue mater sufficient to glorifie God, for his graces offered (be the liues of mē neuer so corrupted, and the confusion that thereof insueth neuer so fearful) but also they shall haue iust occasion more steadfastly to cleaue and stick to the trueth, whose force & effect they se alwaies to haue bene one frome the begīning. The giuers of [Page] these offēses shall no doubt sustein the wo pronounced against them by Christe Iesus.Matt 1. 7 But yet must the childrē of God vnderstand, that of necessitie it is, that such offēses come: that the elect may first be tryed,1. Cor. 11 19 and after be partakers of that blessing pronoūced by our master in those wor des:Luke 7. 13 Blessed is he that is not offended in me. The cause of these my former wordes is, that as Satā euer frome the beginnīg hath declared him self ennemie to the fre grace and vndeserued loue of God,Sathan hath euerraged against the fre mercies of God. so hath he now in these last and moste corrupted daies most furiously raged agaīst that doctrine, which attributeth all praise and glorie of oure redemption to the eternall loue and vndeserued grace of God alone. By what meanes sathā first drew mākynd frome the obediēce of God,Ephes. 2. 8 the scripture doeth witnesse. To wit, by powring into their hartes that poison,How Satan drew māfirst from God. that God did not loue thē: and by affirming that by transgressiō of gods cōmandemēt they might attein to felicitie and ioy: so that he caused them to seke life where God had prounced death to be. This same practise hath sathan euer frome the beginning vsed to infect the Church with al kynd of heresie, as the writings of Moises, of the Prophetes, of the Apostles, & of the godlie in the primatiue Church do playnelie witnes. But alas to such blasphemie did neuer the deuil draw mā kynd as now of late daies, in the which no small nōbre are become so bolde, so impudent, and so [Page] irreuerent, that opēly they feare not to affirme, God to be vniust, if that he in his eternal coūsel hath elected more one sort of mē thē an other to life euerlasting in Christe Iesus our Lord: which thing of late daies, is more planely come to oure knowledge thē before we could haue suspected, and that by the sight of a book moste detestable & blasphemous, cōteinyng (as it is intiteled, The cōfutation of the errors of the careles by necessitie) with that odious name do they burden all those that either do teach, ether yet beleue the doctrine of gods eternall predestination▪ which booke writtē in the english tōgue doeth cōtein as well the lies and the blasphemies imagined by Sebastian Castalio, and laid to the charge of that moste faithfull seruāt of God, Iohn Caluine as also the vane reasōs of Pighius, Sadoletus & Georgius Siculus, pestilēt Papistes, & expressed ennemies of gods free mercies.The cause of the writing of this worke. The dispitefull railīg of wt booke, & the manifest blasphemies in the same cōteined, togither with the earnest req̄sts of som godlie brethren, moued me, to prepare an answere to the same: others I dowbt not might haue done it with greater dexteritie, but with reuerēce & feare do I lay the talēt cōmitted to my charge, vpō ye table of the Lord to brīg to his church such aduātage as his godli wisdō hath appointed. But lest that some shoulde thīk, that my labors might better haue bene bestowed in some other exercise, I thoght expediēt to admonish [Page] all brethrē, & charitably to requyre of thē, not to esteme the mater to be of small weight & importāce▪ for seing that gods fre grace is opēly impugned & disdainfully refused, I iudge it the duetie of euerie man that loketh for life euerlasting, to giue his confession to Christe Iesus, whose glorie is by these blasphemers to ye vttermoste of their power suppressed. Some do thinke, that because the reason of man can not atteine to the vnderstanding, how God shall be iust making in his counsel this diuersitie of mankīd, that therefore better it were, to kepe silēce in al such mysteries, then to trouble the braynes and myndes of men with curious disputatiōs. I willingly confesse, that al curiositie oght to be auoided, and that with great sobrietie we oght to contemplate & beholde that incomprehensible mysterie of our redēption. But yet I say, that the doctrine of gods eternal predestinatiō is so necessarie to the Church of God, that without the same,The necessitie of the doctrine of gods eternall predestination. can faith neither be truely taught, nether surely established: mā cā neuer be broght to true humilitie, & knowledge of him self nether yet cā he be rauished in admiration of gods eternal goodnes, and so moued to praise him as apperteineth. And therefor we feare not to affirme that so necessarie as it is that true faith be established in or har tes: yt we be broght to vnfined humilitie, & yt we be moued to praise hī for his fre graces receaued, so necessary also is ye doctrin [Page] of gods eternall predestination. For first there is no way more proper to buyld and establish faith, thē whē we heare and vndoubtedly do beleue,The stabilitie of faith. that our election (which the Spirit of God doth seale in our hartes) cōsisteth not in our selues, but in the eternal and immutable good pleasure of God. And that in such firmitie that it cā not be ouerthrowen nether by the raging stormes of the world, nor by the assaultes of sathan, nether yet by the wauering and weaknes of our own fleshe. Then onely is our saluation in assurance, whē we fynd the cause of the same in the bosom and counsell of God. For so do we by faith apprehend life and peace manifested in Christe Iesus,Rom. 5. 1. that by the directiō and guyding of the same faith we looke farther: to wit, out of what fountaine, life doth procede. In Christe Iesus now presētly do we fynd libertie ād life,Iohn 14. 6 1. Cor. 1. 30 he is made vnto vs of God, wisdome, & righteousnes and sanctification and redēption: and in the promes of his Gospel is foūded the stabilitie of our saluation. But yet we haue a ioy which, far surmounteth this.Ro 1. 26 For albeit that we should heare that the mercies & the graces of God were offered vnto all men, and albeit also that we should fele that our heartes were somwhat moued to beleue, yet onles the very cause of our faith be knowen, oure ioye and comfort cā not be full. For if we shall think, that we beleue ād haue embrased Christe Iesus preached because [Page] our wittes be better then the wittes of others, and because that we haue a better inclination and are of nature more tractable then be the cō mon sorte of men, sathan (I say) can easely ouer throw all comfort buylded vpon so weak a ground. for as the heart of man is vain and inscrutable, so may it be, that those that this day be tractable and obedient, hauing also som zeale toward godlines, yea and also bothe sense and feling of gods mercie, such (I say) may shortly here after become stubborn in some cases, disobedient in maters of greate importance, tempted with lustes, and finally they may be left so barren, that rather they shal tremble at the sight of gods iudgemētes, thē that they can reioyse in the free adoptiō of his children. And therefor (I say) that except our comfort be grounded vpon that foundation which neuer can be moued, it is not perfect.The vnmouable ground of faith. And that ground is this: That when we vnderstand that presently we beleue in Christe Iesus, because we were ordeined before the beginning of all tymes to beleue in him:Rom. 8. 29 as in him we were elected to the societie of eternall life, then is oure faith assuredly grounded,Ephes. 1. 14 and that because the giftes and vocatiō of God are without repentance.2. Thes. 2. 13 and he is faith ful that hath called vs.2. Pet. 1. 2. & 20 his infinite goodnes which moued him to loue vs in an other thē in our selues, that is in Christe Iesus,Rom. 11. 29 according to his free beneuolēce, whiche he had purposed in him, is to vs a towre [Page] of refuge, wt satan is neuer able to ouerthrowe nor ye gates of hell shall neuer preuail against it. For how so euer we be changeable, yet is God in his counsel stable and immutable, yea how weak, how feble, how dull that euer we be, yet is there nothing in vs (euen when we be in our owne iudgement most destitute of the Spirit of God) which he did not se to be in vs before we were formed in the wombe, yea and before the beginning of all tymes, because all is present with him. Which imperfections, infirmities and dulnes, as they did not stoppe his mercie to elect vs in Christe Iesus, so can they not compel him now to refuse vs. And frome this foūtaine doth flow this our ioye, that with the Apostle we are bolde to crye: who is able to seperate vs from ye loue of God which is in Christe Iesus?Rome. 8 for seing that the father, who hath giuen vs for a peculiar inheritance to his onelie Sonne, is so mightie, that owte of his hand is none able to take vs away, what danger can be so great? what sinne is so greuous, or what desperation so depe, that is able to deuoure vs? for seing it is God him self who will absolue vs from all iniquitie: and seing that Christe Iesus his Sōne wil aduowe vs to appertein to his bodie, what is he that dare ryse against vs to condemne vs? The comfort hereof doeth none fele except the chosē childrē of God, and that in the daye when mans iustice faileth, and the batt [...]lle of their conscience is [Page] most greuous and fearefull. Therefore as faith springeth frome election, so is it established by the true knowledge of that doctrine onely which this day is moste furiously oppugned, by those who do not vnderstand the same.

And frome that same doctrine floweth the verie mater of trew humilitie. For while we beholde the condition of those whom nature hath made equall to be so farre diuers the one from the other, it is vnpossible but that the children of God in their own heartes vnfeinedly shalbe humbled. For whither so euer they shall directe their eyes, they shall behold fearefull examples of blyndnes and of such iniquitie as all men iustly oght to abhorre: but when they cōsider them selues to haue receaued light in the midst of such dareknes, and them selues to be sanctified in the midst of so wicked a generation, from what fountaine can they say that this procedeth? who hath illuminated their eyes, while that others abyde in blyndnes? who doth brydle their affections, while that others do follow the same to perdition? yf they say nature, their own conscience shall conuict them: for nature hath made vs all equall: by nature are we the childrē of wrathe as wel as other: Ephes. 2. If they say education, reason, or their own studie, common experience shall diclare their vanitie. For how many haue bene no [Page] rished in vertue,Ham. Ishmael. Esau. Abshalom. Achitophel. Iudas. and yet become moste filthie in life? And by the cōtrarie how many haue lōg remained without all vertuous education, and yet in the end haue atteined to gods fauor? And therfore we say that such as attribute any thing to them selues in the grace of their election haue not learned to giue to God the honor which to him apperteineth,The Niniuites. Manasses. Paul. Magdelene. The thiefe. because they do not frely cō fesse what maketh thē to differre frō others. It is vniuersally receaued for a sentēce moste true, that as humilitie is the mother of all vertue: so it is also the roote of all godlynes. But how is it possible,What humilitie is that that man shalbe humbled, that can not abyde to heare the former miserie in the which he was borne? neither yet the means by the which frome the same he was delyuered? If a begger being promoted to greate honours by the liberalitie of a king, should be remēbred of his former condition: and for declaration of his gratitude he should be commanded to reuerēce the embassador, or herauld that thus should say vnto him: Remēber and call to mynde how wretched, poore, ād miserable somtymes thow wast, and praise the goodnes of the king, by whose mercie and gentlenes thow liuest now in this honorable estate: If this begger (I say) should stomake that his pouertie should be so often obiected vnto him, who wold saye, that either he were humble, either yet thankfull to the king? No more can it be said that such as can not abyde [Page] the mētion of gods eternall electiō (by the which onely the elect be extolled to dignitie in Christe Iesus) be either humble in gods presēce, either yet thankfull, for that infinite benefite, which excedeth all measure. To wit, that we be elected in Christe Iesus to life euerlasting, and that God according to the good pleasure of his eternall counsel, hath made separation betwext those who did fall into equall perdition, as touching the offence and sinne committed. Such as desire this article to be buried in silence, and wold that men should teach and beleue, that the grace of gods election is common vnto all, but that one receaueth it, and an other receaueth it not, procedeth either from the obedience or disobedience of man, such disceaue them selues, and are vnthākfull and iniurious vnto God. For so long as they se not, that true faith and saluatiō (as in the discourse shalbe more plainely declared) springe from election and are the gifte of God, and come not of our selues, so long are they disceaued and remayn in error. And what can be more iniurious vnto gods free grace,Ephes. 2. 8 then to affirme, that he giueth no more to one, thē to an other? seing that the hole scriptures do playnely teach, that we haue nothing which we haue not receaued of fre grace & mere mercie, ād not of our workes, nor of anythīg in vs, lest any mā shoulde boast himself Ephes. 2, 28. And therefore let wicked men rage as they list we will [Page] not be ashamed to confesse always, that onelie grace maketh difference betwext vs and the rest of the world. And further we feare not to affirm, that suche as fele not that cōfort inwardly in their cōscience, can neuer be thākfull to God, neither yet willing to be subiect to his eternall counsel, Which is the onelie cause that these wicked men moste vnreuerently do storme & rage against that doctrine which they do not vnderstād. But let vs (deare brethren) be assured, that none other doctrine doth establishe faith, nor maketh mā humble & thankfull vnto God, & finally y• none other doctrine maketh mā carefull to obey God according to his cōmādemēt, but that doctrine only, which so spoileth man of all power & vertue, y• no portion of his [...]aluatiō consisteth within him self, to the end that the whole praise of our redemptiō may be referred to Christe Iesus alone whō the Father of verie loue hath giuen to death for the deliuerance of his bodie,1. Cor. 1. 30 which is the Church,1. Iohn. 4. 10 to the which he was appointed head before the beginning of all tymes.Ephes. 1. 22 To him therefor with the Father and holie Gost, be all praise and glorie for euer and euer. So beit.

The first error of the careles by necessitie.The first section.

ANSWER.

WE are not ignorant, nether yet do ye dissemble, whom ye accuse, but how iustly you term our doctrine error, and vs careles, at this tyme I omit to speak becaus that after we shal, haue occasion more largely to comō with you in that mater. Onely at this present I demand of you with what conscience can you burden vs with the odious name of stoicall necessitie, which so often most impudently ye laye to our charge in this your moste vngodlie and confused worke: seing that no men do more abhorre that deuelishe opinion and prophane name then we do? It is easie to persuade you as I suppose that we dissent not from the iudgement of the reuerend seruant of Christ Iesus Iohn Caluin (whome ye in skoffing and dispite vse to terme and call our God.) And therefore from hencefurth to put silence to your venemous tongues and to cause your impudencie more appere to such whose eyes sathan hath not blinded with like pryde and malice as in you are more then euident: I will faithfully recyte his wordes and sentences in this behalf written thus in his Christian institutions.Cap. 14. Sectiō 40

Those (saieth he, that studie to make this doctryn meaning of Gods eternall prouidēce and praedestination odious falsly do calumniate, that it is the Paradox, that is doubtfull and hard opinion, of the Stoiks who did affirm that all things chanced and come to passe by fatall or mere necessitie.Libr. ad bonifa. 2. The which also was ob [...]ected to saint Augustine. As touching vs, we do not willingly debate nor striue for wordes,Cap. 6. & 40. neuertheles in no case admit we nor receaue the terme which the Stoikes vsed in latyn [Page] called Fatum. Aswel becaus it is of the nombre of those wordes, the prophane and vnprofitable nouities whereof Paul willeth vs to auoyd, as also because that by hatred of it, our ennemies go about to charge the veritie of God. As touching the opinion, we are falsly and maliciously burdened therewith: for we imagin not a necessitie which is conteined within nature by a perpetnal coniunction of natural causes, as did the Stoiks, but we affirme and menteine that God is Lord, moderator and Gouernor of all things, whom we affirm to haue determined from the beginning according to his wisdom what he wold do, and now we say, that he doth execute according to his power what so euer he hath determined. Whereof we cōclude, that not onely the heauen and earth ād creatures insensible, but also the coūseles, and the willes of men are gouerned by his prouidence, so that they tēd and are led to the scope and end which he hath purposed. He procedeth further answering the obiectiō which may be made, saing: what then, is there nothing done by fortune and chance? I answer. That wel and godly it is written by Basilius called the great: That fortune and aduenture are the wordes of paynims, the signification whereof oght in no wise to enter in to the heart of the faithfull. For is all prosperitie be the benedictiō of God, and aduersitie, his malediction, there remaineth no place the fortune in such things as come to mē.Retract. lib. 1. cap. 2. And further to the end of that section he bringeth furth the mynde of Augustine concerning fortune, whereof parchance we may after somwhat speake. This one sentence is sufficient to cōuict bothe your master and you of malicious enuie and most vniust accusation: for herein doeth not onely Iohn Caluin, and we all with him abhorre from the terme of Fatum called destinie, but also from that diabolicall opinion which the Stoikes mainteined. When I consider what should be the caus that thus maliciously ye should burdē vs with that which so planely by word and writing we oppugne, I am compelled to suspect, that [Page] either ye vnderstād not the nature of the terme which ye lay to our charge, orels that ye haue a further fetch, then at the first sight doth appere.

We planely do affirme, that the opinion of the Stoikes is damnable and fals:Stoi [...] necessitie for they did place such power in the sterres and in their oppositious, that impossible (they affirmed) it was to change or auoyd that which by their constellation and influence was appointed to come. In so much that they helde, that Iupiter him self (whom they called the great, and supreme God) could neither alter nor stop the operation of the sterres and the effectes that should folow therevpō: and so they affirmed, that the mutatiōs of kīgdomes the honors of some men, the deiectiō of others, and finally that bothe vice and vertue were all togither in the power of the sterres. Against this pestilent opinion strongly and learnedly disputeth Augustin in diuerse places,Cap. 1. 2▪ 3. 4. & 5. but chefely in his fift booke of that worke intituled of the citie of God: affirming, that onely by the prouidence of God are kingdoms erected, mainteined ād changed: that sterres haue no power, neither to incline man to vertue nor to vice: that such blasphemies oght to be repelled from the eares of all men. Which sentences, becaus they do most perfectly aggre with gods infallible worde, we reuerentlye embrace, and constantly do beleue: And so, why that ye shuld thus impudently accuse vs of that which we neuer thoght, wise men may wonder. [...] O say, you, ye take away the worde of Stoicall necessitie, but yet ye affirme the selfe same thing which they affirmed. I answer: if ye can make no difference betwext the omnipotent, moste perfect, most iust, and immutable will of God, and the opposition of sterres, called constellation, you haue euill profited, not onely in Gods scoole, but also in those artes, in which [...] of you wold seme to be subtill. Do we affirme, that of necessitie it was, that Pharao after many plagues susteined, should with his greate hoste be drowned? that Nabuchadnezer should be trāsformed in to a brute beast? [Page] that Cyrus should first distroy Babilon, and after proclame libertie to the people of God (after their long and dolorous captiuitie) because the influence of the sterres did lead them to that end? or do we not rather most constantly affirm, that the aeternall counsel of God, his immutable decre, and most holie wil (which onely is the most perfect rule of all iustice and equitie) did bring all these thinges to passe by such meanes as he had appointed, and by his Prophetes fore spoken? But here you storme, crying in your accustomed furie: What is this els but stoicall necessitie, to make Gods wil the only cause of all thyngs, be they good or bad? How dull and ignorant you are, if ye can not make differēce betwext Gods will and that necessitie which the Stoikes mainteaned, I haue before touched, and how maliciously ye impute vnto vs, wordes and sentences, whereof ye be neuer able to conuict vs, shall shortly God willing) be declared. But by this I perceaue where the shoe doeth wring you. If Gods wil, his counsel, his prouidence and decre beare rule in the actions of mānes lief,Why the Anabap. mystlyketh the doctryn of predestination. then foresee you and feare, that your free will shall be broght into bondage: and so can ye not com first to the perfection of Angels, and in processe of tyme to the iustice of Christe by the meanes of your free will. Whether I wrongously suspect you, and so haue erred in my iudgement, your own wordes shall after witnes. For seing that we haue planely proued, vt most vniustly and moste maliciously ye accuse and traduce vs of the vane opinion of the Stoikes, I will procede to that which ye call our first error, after that I haue (for the better instructiō of the simple reader) declared, what we vnderstand by Prescience, Prouidence, and praedestination, which termes do so offend you, that ye can not heare them named.

When we attribute prescience to God,Presciē ce. we vnderstād, that all things haue euer bene and perpetually abyde present before his eyes, so that to his eternall knowledge nothing is bypast, nothing to com, but all thinges are present, and so are they present that they are not as [Page] conceaued imaginations or formes and figures, whereof other innumerable thinges procede (as Plato teacheth that of the form and exemple of one man, many thousandes of men are fashioned) But we say, that all things be so present before God, that he doeth contemplat and beholde them in their veritie and perfection. And therefor it is, that the Prophetes often tymes speak of things being yet after to com, with such certentie, as that they were alreadie done. And this praescience of God do we affirm to be extended to the vniuersall compasse and circuite of the world, yea and vnto euery particuler creature of the same.

Gods prouidence we call,Prouidence. that souerane empire and supreme dominiō, which God alwayes kepeth in the gouernement of all thinges in heauen and earth contei [...]ed. And these two (that is, Prescience and prouidence) we so attribute to God, that with the Apostle we fear not to affirme, that in him we haue our being, [...]uing, and lief: We feare not to affirme,Ioan. 10. that the way of man is not in his owne power, but that his foot steppes ar directed, by the eternall:Prouerb. 20. That the sortes and lottes (which appere most subiect to fortune) go so furth by his prouidence: That a Sparro falleth not vpon the ground without our heauenlie father.Prou [...]r. 16. And this we giue not to God only praescience by an ydle sight, and a prouidence by a general mouing of his creatures (As not only som Philosophers,Matth. 10▪ 29. but also mo then is to be wished in our daies do) but we attribute vnto him such a knowledge and prouidence, as is extended to euery one of his creatures. In which he so worketh, that willingly they tend and incline to the end, to which they are appointed by his. What comforte do the sonnes of God receaue in earnest meditations hereof this tyme will not suffer to intreate. But at one word to finish, alas to what miserie were we exponed, if we should be persuaded, that sathan and the wicked might or could do any thing, otherwiese then God hath appointed: Let the godlye consider.Predestinatiō

Predestination (whereof now this question is, we [Page] call the eternall and immutable decre of God, by the which he hath once determined with him self, what he will haue to be done with euerie man. For he hath not created all (as after shalbe proued) to be of one condition. Or if we will haue the definition of Predestination more large: we say, that it is, the most wise and most iust purpose of God, by the which before all tyme he constantly hath decreed to cal those whom he hath loued in Christ, to the knowledge of him self and of his sonne Christ Iesus, that they may be assured of their adoption by the iustification of faith, which working in them by charitie, maketh their workes to shyne before men to the glorie of their father, so that they (made conforme to the image of the sonne of God) may finally receaue that glorie, which is prepared for the vessels of mercie. These latter partes (to wit of vocation, iustification of faith▪ and of the effect of the same) haue I added, for such as thīk that we imagin it sufficient, that we be predestinate, how wickedly so euer we liue. We constantly affirme the plane contrarie: To wit, that none liuing wickedly, can haue the assurance, that he is predestinate to lief euerlasting. Yea althogh man and Angell wolde beare record with him, yet will his own conscience condemne him, vnto such tyme as vnfeanedly he turne from his wicked conuersation. These termes I thoght good in the beginning to explane, to the end that the reader may the better vnderstand our meaning in the same, and that we be not after often cōpelled to repete thē againe. Now to that Wc ye call the first error.

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THE ADVERSARIE.

God hathe not created all men to be saued by any manner of meannes,The second sectiō. but before the foundation of the world he hath chosen a certen to saluation which is but a small flocke, and the rest which be innumerable he hath reprobate and ordeined to condemnation. Because so it pleaseth him.

ANSWER.

They are not onely reputed liers ād called fals witnesses, that boldly and planelie affirme a lie in plane and expresse wordes, but such also as in reciting the myndes of other men, change their meaning by altering their wordes, [Page] by adding more then they spake, or by dyminishing that which might explane the thinges that remained obscure or more fully might expres the minde of the speakers. And in all these thre vices are you criminall in this your first accusation or witnessing laid against vs. For our wordes ye haue altogether altered: to them ye haue added, and from the ye haue diminished that which ye think may aggrauate and make odious our cause. And therefore I say, ye are detestable liers, and malicious accusers. For probation hereof I appele to our writings, be they in latyn, frē che, Italiā, or english (in so many tōgues this mater is writtē) if that any of you be able to brīg furth our propositiōs in any of thē in this your forme, ād cōteining your whole wordes, I offer to make satisfactiō vnto you, (whether ye will be worde or writīg) y• I haue hieghly offended in callīg you detestable liers. But if ye be neuer able to shew any such wordes vsed by vs (as plane it is ye be not) thē yor master Castalio ād you bothe are far from yt perfectiō (to speake no more bitterly) wt ye pretēd.Liers are the deuilles sonnes. For ye are manifest liers: ād whose sōnes they are called, you can not be ignorāt, accusing mē of that they neuer mēt. For thus formeth Castalio his first fals accusacion against Master Caluin. God hath created to perdition the most part of the world by the naked bare and pure pleasure of his own wil. And this same ye affirme in mo wordes more impudently patched▪ so bothe you and he do adde to our wordes of your own malicious mynd. These sentences: God hath created the most parte of the world, which is an innumerable multitude, to perdicion, onely becaus it so pleased him, you steall from our wordes, and suppresse that which euer we ioyne whē we make mention of gods predestination, to witt, that he hath created all thīges for his own glorie. That albeit the cause of gods will be incōprehensible, secret, and hid frō vs, whē of y• same masse he ordeyned som vesselles to honor, ād sō to destructiō, yet it is moste iust, most holie: ād most to be reuerenced. Now to y• further declaratiō aswel of or mynd as of your shameles malice, I shall recite som s̄etēces of master Caluī, as doth that godlie and learned mā Theodorus Beze against the craftie surmyse of your master Castalio. [Page] I say (faieth Iohn Caluin) with Augustin, that of God they were created whom without doute he fore knew to go to perdition: and that was so done becaus so he wold. Why he wold, it apperteineth not to vs to inquire, who cā not comprehend it: neither yet is it conuenient, that the will of God shall discend and come downe to be decided by vs. Of the which so oft as mention is made vnder the name of it, is the supreme and most hie rule of iustice nominated. And further we affirme, that which the scripture clearly sheweth, to wit, that God did once by his eternall and immutable counsel appoint, whom somty me he should take to saluation, and also whom he should condemne to destruction.Institut. Cap. 14. Sect. 5. We affirm those whom he iudgeth worthie of participation of saluation to be adoptate and chosen of his free mercie for no respect of their own dignitie: but whom he giueth to condemnation, to the same he shuteth vp the entres to life by his incomprehensible iudgement. But yet by that iudgemēt, that neither can not may be reproued. And in another worke.De aeterna Dei praedestinatiō. If we be not ashamed saieth he of the Gospell, it behoueth vs to confes that which therin is manifestly taught, that is, that God of his aeternall good pleasure, whose cause dependeth vpon none other, hath destinate to saluation whom it pleased him, the rest being reiected And whom he hath honored with his free adoption, those he illuminateth by his Spirit, that they may receaue the life offered in Christ: Others by their own will so remaning vnfaithfull, that being destitute of the light of faith, they continue in darknes. Also that which sainct Augustine writeth: So is the will of God the hieghest rule of iustice,In [...]titu. Cap. 14. Sect. 14. that what so euer he will in so far as he willeth it, it is to be holden iust. Therefor when the questiō is why did God so? It is to be answered: Because so he wold. But if thow procede asking, why he wold, thow sekest a thīg greater and more hie then Gods wil, which can not be founde. And after saieth he: We must euer returne to the pleasure of his will, the cause whereof is hidde within him self. But to make this mater more euident, I will adduce [Page] one or two places mo, and so put end to this your forged accusacion for this tyme. In his book which he wri [...]th of the eternal predestination of God, thus he saieth. Albeit that God before the derection of Adam had determined for causes hid to vs, what he was to do, yet in scriptures we read nothing to be condemned or him, except sinne. And so it resteth, that he had iust causes (but hid from vs) in reiecting a part of men: for he hateth nor damneth nothing in man, but that which is contrarie to his iustice.Caluin vpon Isaiah. Also writing vpon Isaie the 23. chap. vpon these wordes: The Lord of hoostes hath decreed, to prophane the pryde of all the noble ones &c▪ he saieth, let vs learn of this place, that the prouidence of God is to be considered of vs, that to him we may giue the glorie and praise of his omnipotecie, for the wisdom and the iustice of God are to be ioyned with his power. Therefore as the scriptures teach vs, that God by his wisdom doth this or that, so do they teach vs a certen end why he doth this or that: for the imagination of the absolute power of God which the scholemen haue inuented, is an execrable blasphemie: for it is as much as they should say, that God were a tyrant, that appointed things to be done not according to equitie but according to his inordinat appetite. With such blasphemies be the scholes replenished,The schoeles of Papistes full of blasphemies. neither yet differ they from the Ethnicks who did affirme, that God iested or did sporte in the maters of men. But we are taught in the schole of Christe, that the iustice of God shyneth in his workes what so euer they be, yt the mouthes of all men may be stopped, and glorie may be geuen to him alone. And therefor the Prophet rehearseth iust causes of this destruction (meaning of the destruction of Tyrus) that we shall not thinke that God doth any thing without reason. Those of Tyre were ambitious, proude, auaricious, lecherous, & dissolute.

What is he so simple, which may not now consider and vnderstand, what was your malice and deui [...]ish intenion▪ in patching vp this your first accusation? not the [Page] zeale of gods glorie, as you falsly pretend: but the hatred which ye haue conceaued against them who haue soght your saluation. For if ye had ment any thing simply, ye should not haue added that which ye be neuer able to shew in our writinges: neither yet can ye laufully proue, that we haue spoken the same in reasoning with any of you. We (so taught by the scriptures) with reuerēce do affirme, that God, for iust causes albeit vnknowē ād hid to vs, hath reiected a parte of men. But you (making no mention of any cause) affirme, that we holde, that he hath created the most part of the world (which is innumerable) to no other end, but to perdiction, in which shameles lie your malice pa [...]eth measure: For neither do we rashly define the nomber of the one nor of the other, howbeit the scripture in dyuers places affirmeth, Christes [...]ocke to be the little flocke, the nomber to be few, that findeth the way that leadeth to life▪ this notwihstanding (I say) we vse not boldly, to pronounce, whether of the nobres shalbe the greater, but wt all sobrietie we exhorte the people cōmitted to our charge, not to folowe y• multitude to iniquitie. For if they do, there is no multitude that can preuale against God. And so to vs in this behalf ye are greatly iniurious. But yet in ye secōd parte, your malice is more manifest: for ye burdē vs, that we should affirme, that the end of the creation of the reprobate, was none other but their eternall perditiō. From which calumnie master Caluin clearly purgeth vs in these wordes.Inst. cap. 14. sect. 17. All oght to know (saieth he) that which Salomon saieth, yt God hath created all for him self, ād the wicked also to the euill day. Cōsider ād mark, that we (instructed by the holie Gost) do first affirme, that the cause and end why the reprobate were created, neither was, nor is not, their onlie perdition (as ye burden vs) but that the glorie of God must nedes appere and shyne in all his workes. And secondarely we teach, that their perdition doeth so depend vpon gods predestinatiō, that the iust cause and mater of their perditiō is found within them selues, and that albeit the decre and coūsel of God be incomprehensible to mens vnderstāding, yet neuertheles it is most [Page] iust and most holie. And thus haue I so plainely and in so few wordes as conueniently I could expound in what pointes ye are malicious liers, what ye haue added of hatred to our wordes, and what ye suppresse that the equitie of our cause should not appere to men. God grant you (if his good pleasure be) with greater modestie to write, and with more humilitie to reason in those hieghe mysteries, which far surmount the reatch of mannes capacitie. But now I procede to the preface of your confutation which thus beginneth.

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THE ADVERSARIE.
The confutation of the first error.

To proue this true,The third section. they can bring furth no plane testimonie of the worde. For there is no such saiēg in the holie scripture that God hath reprobate man afore the world: But the sentēces which they alledge be far set and forged, cōtrarie to the meaning of the holie Gost, as God willing it shal planely appere. And where scripture will not serue, they patch their tale with vnreasonable reasons for theire hole intention is contrarie to true reason.

ANSWER.

In verie dede, if all were true wc ye haue heaped vp in your vniust accusation, I for my parte, wold not ashame to confesse, that more were affirmed then plane scriptures do teach: but your additiōs which before we haue touched, being remoued, and that added which of malice ye haue omitted, I hope, that our propositiō shalbe so plane and simple, that the reasonable man (if he be godlie,) shall neither lacke good reason nor plane scriptures to confirm the same. Albeit that ye are bold to affirme, that we haue neither scripture nor good reason, and that our whole intētion is contrarie to true reason. But now let vs forme our own propositiōs.Two chiefe propositiōs God in his eternall and immutable counsels hath once appointed and decreed whom he wold take to saluatiō, ād whō also he wold leaue in ruyne ād perditiō. Those whome he elected to saluation, he receaueth of fre mercie without all respect had to their own merites or dignitie, but of vndeserued loue gaue thē to his onelie son to be his inheritāce, ād thē in tyme he calleth of purpose, who as his shepe obey his voice, ād so do they attein to y• [Page] ioy of that kingdom which was prepared for them before the foundations of the world wer laide. But to those whom he hath decreed to leaue in perdition, is so shut vp the entrie of life, that either they are left continually corrupted in their blindnes, orels if grace be offered, by them it is oppugned and obstinatly refused, or if it seme to be receaued, that abideth but for a tyme onely, ād so they returne to their blindnes ād croked nature ād infidelitie agane, in which finally they iustly perishe.

Becaus the hole cōtrouersie standeth in this whether God hath chose any to lief euerlastīg before the begīnīg of al tymes leuīg others in their iust perditiō, or not, my purpose is first by plane scriptures to proue the affirmatiue, and after in weying the same ād other scriptures, that by Gods grace shalbe adduced, so planely as I cā to shew vnto you, what horrible absurditie, ineuitably foloweth vpon your error in which ye affirme, that God hath chosen no man more one then an other▪ that either your blindnes remoued, ye may turne with all humilitie to the eternall sōne of the eternall God, against whom you arm your selues, orels that your damnation may be the more so dayne and iust, for your refusall of the plaine light offered. That God hath chosen before the foundation of the world, witnesseth the Apostle, saing: Blessed be God the Father of our Lord Iesus Christe,Ephes. 1. who hath blessed vs with all spirituall blessing in heauenlie things by Christe as he hath chosen vs in him before the foundation of the world was laid, that we should be holie and without blame before him by loue. Here the Apostle in expresse wordes affirmeth that God hath chosen a certeī nombre, (for he speaketh not to the hole world,) as you either ignorantly orels maliciously do after alledge, but to his beloued congregation of Ephesus who with all obedience had receaued the word of lief offered, and with great pacience had continewed in the same euen after the departure of their Apostle from them yea after his bōdes and impresonnement. Such I say doeth the Apostle affirme that God hath chosen, and that before the foundatiōs [Page] of the world were laid: So that we haue Gods election before all beginning planely proued. Here might I bring furth many places but I hauing respect to breuitie stand content with this one place. That this he hath done once in his eternall and immutable coūsell without respect to be had to our merites or workes (which you alledge to be causes of Gods election) witnesseth the same Apostle proceding as foloweth: who haeth pr [...]destinat vs, that he should adoptat vs in children by Iesus Christe according to the good pleasure of his will that the glorie of his grace by the which he hath made vs deare, by that beloued may be praised. In whom we haue redemption and by his blood remission of sinne according to his aboundant grace, of the which he hath plentifully poured vpon vs all wisdom and prudence, opening to vs the secrete of his will according to his good pleasure which he purposed in him self to the dispēsation of the fulnes of tymes, summarely to restore all things by Christe bothe those that be in the heauens, and those that be in the earth, by whom we are chosen in a portion or lott, predestinate according to the purpose of him by whose power are all thinges made, according to the decree of his will, that we should be to the praise of his glorie. Here the holie Goste as it were of set purpose, forseing mannes vnthankfulnes vseth wordes not only moste propre, but also most vehement, and often repeteth the same, to beat doune all pryde and arrogancie of man presuming to arrogate any thing to him self in the mater of his saluation. He first saieth: God hath pr [...]destinate. And lest yt som might haue thoght as you folowīg the Papistes, do now blasphemously affirme that so he did in respecte of our worthines, of workes, or faith, in one sentence he secludeth all which is without Christe Iesus and without him self, sayeng: he hath predestinate vs to adoptate vs in children by Christe Iesus in him self, according to the good pleasure of his will. If Christ Iesus, yea if God the Father, his aeternall coūsel, his decree and purpose, be other then our worthines, our faith, our qualitie, or our good workes, then neither for [Page] thē nor in respect of any of them were we chosen to lyfe. For plainly he affirmeth that by Christe in him self according to his good pleasure which he had purposed in him self, were we adoptate to be children yea and that according to the purpose and decre of his will. Here haue you the same and mo wordes then we vsed. For here are those wordes: the purpose of his good will, that he hath purposed in him self to predestinace and adoptate vs in childrē ▪ which wordes do most liuely expresse that which we affirme. But yet perchance ye lacke the proofe of this parte, that God in his immutable coūsell hath once chosen. For after, I perceaue, yt this doeth much offend you. I trust ye will not reiect the testimonie of S. Iames, for ye seme vpō his wordes much to leā. And he saieth, that euery good and perfect gift is frome aboue, discending from the Father of light, with whom there is no variablenes, neither shaddowing by turning, he hath (saieth he) of his owne will begotten vs by the worde of veritie. If with God, as he affirmeth, there be no variablenes, then must his counsell be immutable. If in him there be not, now dareknes and now light, but that as he dwelleth in the light which is inaccessible, so are and euer haue ben all thinges present in his sight. Then in his eternall counsell there falleth neither ignorance nor repentance: and so what he once decreed, that he faithfully will perfourme to the praise of his own glorie. But if ye will not admit my reasons, then must I bring vnto you plain scriptures. That God hath chosen before the foundations of the world, that he hath predestinate, purposed, and decreed, to adoptate vs in childrē, is befor proued. The Prophet I saiah from the fortie chapter of his prophecie to the ēd of the same, intreateth chefely these two argumētes, vpon the one part to cōfort the afflicted, and dispised church (which then was sore oppressed and after was to be led captiue to Babylon.) Vpon the other part to threaten iust vengeance aswell vpon the contemners of grace offered, as also vpon the [Page] cruel ennemy. The estate of the churche was such, that all hope of libertie, redemption, and comfort was taken from them. They were as dead carions, buried in disperation, against the which the Prophet continually fighteth, calling them frome the contemplation of the present miseries, and frome the sight of such impediments as to them appered to stop their libertie, to the infallible promes of God, and to his counsell, which he affirmeth to be constant, and to his loue which is immutable. And therefor so often doeth he repete. It is I the eternall, who hath created the heauens, and hath laid the foundations of the earth: It is I, It is I, that will do it for my own names sake▪ I will establish the word of my seruāt (he meaneth, of Isaiah and of his other Prophetes, who in his name promised delyuerance to the people.) and I will perfourm the counsell of my messingers.Is [...]i. 44. I say to Ierusalem be thow inhabited, and to the walles of Zion be you builded. By these and many other places the Prophete traualed to lift vp the people from the pitt of desperation in which they were to fall by reason of their greuous calamitie and long captiuitie, and that he might with more efficacie persuade the same, he bringeth them to the league made with Abraham, to the remembrance of their wonderful deliuerance out of Egipt: and to the lenitie of God which their Fathers had found at all tymes. But in vane had all his labour ben if gods counsell, decre, and purpose had ben changeable. For easily they might haue obiected: to what vse serueth vs the promes made to Abraham, or the kyndnes of God which our fore fathers tasted? We haue refused God and therefor hath he refused and reiected vs, he hath broken his league and couenant with vs. But against all these desperate voices, and against your blasphemous error, who affirme that gods counsell and purpose changeth, as man doeth, [...]ighteth and preuailleth the Prophete, Saing: My cogitations [Page] are not your cogitations, neither are your waies my wayes (saieth the eternall).Isaiah 55. But like as the heauens are hyer then the earth so do my wayes excell your waies, and my thoghtes your thoghtes. And the word yt pas [...]eth furth of my mouth, shall not returne voyd to me. But it shall do what so euer I will (note and giue glorie to God) and it shall prosper in those thinges to the which I haue sent it: I doubt not but that the godlie reader doeth clearly se the mynd of the Prophete to be, to rebuke the vanitie of the Iewes beleuing that gods counselles, couenant and loue, were subiect to such mutabilitie as they them selues were in there counselles loue, and promises. But the Prophet maketh so much difference betwixt the one and the other as is betwixt the heauen and the earthe, and doth further affirme, that as the dewe and rayne do not fall and come downe in vane, so shall not the word which God s [...]eaketh (which is of more excellēcie then all creatures) lack his effect: but it shall worke the will of God, and shall prosper as he hath appointed it, and that becaus it is God who hath spoken that, which was purposed in his eternall and immutable counsell before all tymes. Vpon this ground and foundation (that is vpon Gods immutable loue and counsell) build [...]h the Prophet the saluation and del [...]nerance of the churche,Isaiah. 54 as more planely he speaketh in these wordes: For this shalbe to me as the waters of Noah: for as I haue sworne, that the waters of Noah shall no more ouergo the earth, so haue I sworne, that I shal not be angrie at the neither yet rebuke thee: Rather shall the mountanes leaue their place, and the hilles shake, then that my goodnes shall leaue thee, or that the couenant of my peace sh [...]ll wauer (sai [...]h the eternall, who ha [...]h compassion vpon [...]hee). Which only one place is sufficient to proue what so euer we haue affirmed, that is, that gods coūsell, loue, and goodnes, towardes his churche, is immutable. For the example and the similitude which he bringeth in,The constancie of Gods prom [...]s. are most plane and euident. The waters haue neuer vniuersally ouer flowē the earth, synce the dayes of Noah to whō he made his couenant to the contrarie, and yet no les iniquitie [Page] (yea greter) hath reigned in all aeges synce, then did before. What is the the cause that the like or greater vengeance is not taken? The certentie no doubt of his promes, which he hath made to his churche in Christe Iesus his onelie welbeloued. The montanes we se in all tē pestes and stormes do kepe their place, they do not flitte, neither yet are they shaken with the v [...]hemencie of windes. But if they should (saieth the eternall) my goodnes shall not leaue thee (ô mercie without measure) neither shall the couenant of my peace shake nor wauer. Thus I suppose, that the godlie reader doth perceaue ād se, that we lack not scripture (as ye affirme) to proue, that gods loue and counsell towardes his elect is stable, and that because it is grounded vpon him self and not vpon vs, as, (to your cōdemnation, if by tymes ye repent not) ye falsly imagin. But yet lest that ye shall complain that these scriptures be not plane yhough, I will bring in yet one, and so end this parte: Heare me ô house of Iacob, and all you residue of the house of Israel,Isaia. 46. who are borne of me frome the wombe, and borne of me from the birth: and euen to the aege I am he (the same God) and euen to the whyte heares I shal bear, I haue done, ād I shall bear, yea I shall bear and deliuer. What wordes can be more vehement and more plaine to proue, that the loue of God can neuer change from his elect? For that is his conclusion which he collected vpon the former partes, Saing, I shall bear, and I shall d [...]lyuer. And why? because I haue born you. Is this a good reason: that God shall delyuer because that he hath once born? How so euer it seme to the Anabaptist, it semeth good to the holie Gost. And Dauid and Iob did with the like remembrance comforte them selues in their greatest tribulations. The one saying, Thow art he that hast drawen me furth of my mothers wombe.Psal. 2 [...]. In thee haue I trusted hanging vpon my mothers breastes: vpon the was I cast from the birth: frome my mothers wombe thow art my God. In these wordes Dauid did arme him selfe against the horrible tentations, which did assault him in those moste greuous persecutiōs [Page] which vnder Saul he susteined. For so must not that Psalme be interpreted of Christe and his passion, that Dauid had no portiō of it: by the which when to his own iudgement and to the iudgement of all men also, he appered to haue ben oppressed, he gathered new strength and comfort by ye benefits of God, which before he had receaued. And so he concludeth here: Thow that art the author of my life, thow that didst norish and preserue me euen in the midest of darknes, wil [...] continue my God still and so shalt thow deliuer me. What is the reason of this conclusion? Dauid him self doth expres it saying: O Lord thy mercie is euerlasting, thow shalt not leaue the workes of thyne hādes.Isal. 138. In which wordes Dauid frome the midest of troubles is lift vp to the contemplation of gods nature: who as he chuseth of fre mercie and bestoweth his giftes vpon his children, before that either they can deserue thē or yet know them, so doth he continue the same moste constantly to the end vnto the membres of Christes bodie, and vpon this same ground alone stayed the faith of Iob in his most extreme anguishe for in these wordes he doeth as it were complayne to God. Thy handes haue made me, and facioned me wholy round aboute and wilt thow destroy me.Iob. 10. Remember I pray the that how hast fashioned me as the Potter doth his clay, and wilt thou bring me into dust againe? Hast thou not poured me oute as milk and turned me to cruddes like chese. Thou hast clothed me with skinne ād flesh and ioyned me together with bones and synewes. Thou hast giuen me life and grace and thy visitatiō hath preserued my spirite. Thogh thou hast hid these things in thyne heart I know tha [...]t is so with the▪ Here it is plain, that Iob fighteth against desperation which vehemently did assau [...]t him by reason of his paines intollerable. And in his battell he apprehēdeth this holde: God hath begon to shew mercie vnto me which in many things I haue felt, and I still depend and hang vpon the same, therefor my God may not dispyse the workes of his handes. And so farre procedeth he in [Page] this disputation, till that he maketh this cōclusion (which God after did approue.) I know (saieth Iob) that my reuenger liueth, whom I shall se, yea my n [...]cis shal se him, and none other. Vpon what ground I say did this faith of Iob stand? No doubt vpon this, that gods counsell is stable, and that his loue is immutable towardes such as once he had taken in to his sauegarde. And if ye doubt that this is rather our collection then the plaine sentence of the holie Gost, conferre oure proposition with the former wordes of Isaiah, and let it be iudged by them. And if that yet ye crye that we haue broght furth no plaine scripture affirming that the counsell of God is immutable, then heare what the same Prophete saieth. It is I (saieth he (that frome the beginning shew the things that be last and from the beginning those thinges that be not done. It is I that do speak and my counsell is stable.Isaia. 46. and what so euer I will, that I do. Consider and beholde that the Prophet affirmeth the counsell of God to be stable, yea to be so immutable, that neither could the tyranny of the ennemies neither yet the former sinnes of the people, neither yet their present vnthankfulnes stoppe God from shewing his mercie. Becaus that his infinite goodnes founde awaye euen in the midest of death to manifest his own glorie. Such as by malice be not altogither blinded, hauing any exercise in the scripptures of God, may easely perceaue, that I haue wrested no parte of the Prophetes mynde. For continually one thing doth he beat in their eares, to witt, that God will shew mercie, will deliuer, and will be Sauiour vnto them for his Names sake for his promes made to Abraham, and for the glorie of him self. But now shortly let vs heare two or three places of the new testament spoken to the same purpose, and so let vs put end to this part. Our master Christ Iesus plainely affirmeth, that all which the father gaue him, shoulde come vnto him, pronouncing that who soeuer cometh he [...]old not cast him furth,Iohn. 6. but will rayse him vp and giue [Page] him life. For this (saieth he) is the will of the Father that hath sent me, that I shall lose nothing of all those which the Father hath giuen to me, but that I might rayse them vp in the last day. for this is the will of him that hath sent me, that all that seeth the Sonne and beleueth in him, may haue life euerlasting. Of those wordes of our master, it is euident, first that the Father hath geuen some to th [...] Sonne Christe Iesus, yea and also that some be, that are not giuen. But of that after. And sec [...]ndarely that it behoueth the same to come vnto him, for so he affirmeth sayīg. All that my father gaue vnto me, shall come vnto me. He leaueth it not in doubt, but planely affirmeth they shall come. Thirdly the end ād fruicte of the commīg is expressed: to witt, y• they obteine life euerlasting. Which to them that of the father are giuen and of the Sonne receaued, is so sure, that Christe Iesus him self pronoūceth, yt oute of his handes is none able to plucke them awaye. Plaine it is, that the counsell of God is stable and his loue immutable towardes his elect, becaus (al other conditions set aparte) Christe affirmeth, that the life euerlasting perteineth to thē that are giuen by God, and receaued by him in protection and sauegarde. But more planely doth he speake in that his solemne praier:Ioan. 17. for after that by diuers meanes he had cōforted the sorowfull heartes of his disciples, he giueth comfort to the whole churche: Affirming, that he did not pray onely for those that there were present with him, but also for all those that should after beleue (by their preaching) in him. These wordes he added for our singuler comforte: I haue giuē vnto them the glorie which thow hast geuen to me, that they may be one as we are one, I in them ād thow in me, that they may be made perfecte in one, ād that the world may know, yt thow hast sent me ād yt thou hast loued thē as thow hast loued me. O that oure heartes coulde wit [...]out contradictiō embrase these wordes: for thē wt humilitie shoulde we prostrate oure selues before oure God, ād with vnfeined teares giue thanks for his mercie. Three things in these wordes are to be obserued, first that the [Page] same glorie which God the Father hath giuē to his Sonne, the same hath he giuen to such as beleue in him: not that either Christ Iesus had then the full glorie, as he was man (for as yet he had not ouercome the death) neither y• his elect at any tyme in this life can atteine to the fruition of the same, but that the one was as assured in gods immutable counsell as was the other. For as the head shoulde ouercome the bitter death, and so triumphe ouer sathan the authour thereof, so should his membres in the tyme appoīted, as he doth further expresse, sayinge: I wil (Father) that where, that I am, there also be those which thou hast giuen vnto me, that they may se my glorie. The second is that so stre [...]t and [...]ere is the coniunction and vnion betweixt Christ Iesus and his membres, that they must be one, and neuer can be seperated. For so did Christe pray, Saing: That they all may be one, as we are one. I in them ād thow in me, that they may be made perfecte in one. Let the coniunction be diligently marked: for much it serueth to our com [...]ort. As the Godhead is inseparably ioined with the humanitie in Christ Iesus our Lord, so the one that is the God head, neither could nor can leaue the humanitie at any tyme. how bitter that euer the stormes appeared: so cā not Christ Iesus leaue his dear spouse the Church, neither yet any trew membre of the same. For that he includeth vnder the generall word (all) for any accidēt, how horrible that euer it be, that came to passe in their life. And albeit that this appere strā ge, and also a doctrine that may seme to giue libertie to sinne, yet may not the children of God be defrauded of their fode, becaus that dogges will abuse the same. But of this we shall (God willing) after speak. The third thing to be noted, is, that the loue of God towardes his elect giuen to Christe is immutable. For Christ putteth it in equall ballance with the loue by the which his Father loued him. Not that I wold any man should so vnderstand me, as that I placed any man in equall dignitie and glorie with Christe Iesus touchīg his office. No that must be reserued wholly and onely to him self: that he is the [...] lie [Page] beloued, in whom all the rest are beloued: that he is the head, that onely geueth life to the bodie: and that he is the souerane prince, before whom all knee shall bowe. But I meane, that as the loue of God the Father was euer constant towardes his deare Sonne, so is it also towardes the membres of his bodie, yea euen when they are ignorant, and enemies vnto him,Rom. 6. as the apostle witnesseth Saīg: God specially commendeth his loue towardes vs, that when we were yet sinners, Christ died for vs: much more being iustified now by his blood, we shall be saued by him from wrath. For if when we were enemies we were reconciled to God by the death of his Sonne, much more we being reconciled shall be saued by his life. To some, these wordes maye appere cōtrary to oure purpose, for they make mē tion of a reconciliation, which is not made, but where there is enemitie and dissention. But if they be righteously considered they shall most euidētly proue that, which we affirme, which is, that God loued the membres of Christes bodie, euen when they are ignorant, when they by them selues are vnworthie and ennemies. For this is his first proposition, that we being iustified by faith, haue peace with God by our Lord Iesus Christ. Where he maketh mention of peace, he putteth vs in mynde of the dissension and warre which was betwext gods iustice and oure sinnes. This enemitie (saieth he) is taken away, and we haue obteined peace. And le [...]t that this comforte should [...] sodenly euanish, or els that men shoulde not depely wey it, he bringeth vs to the eternall loue of God, affirming that God loued vs when we were weake. Where we must obserue, that the apostle speaketh not vniuersally of all men, but of such as were and shoulde be iustified by faith▪ and had the loue of God poured in to their heartes by the holie Gost which was giuen vnto them. To such saieth he. if God did loue vs when we were weake and his ennemies, muche more must he loue vs when we are reconciled, and begin in faith to call him father. The Apostle affirmeth, that oure reconciliation proceded from gods loue: which thing sainct Iohan more planely doeth [Page] witnes in these wordes: In this appereth the loue of God towardes vs, that God hath sent furth his onely Sonne into the world that we should liue by him. In this I say is loue,1. Ioan. 4. not that we loued God, but that he loued vs, and hath sent his Sonne the propitiation for our sinnes. so that bothe those apostles in plaine wordes do speake, that which before I haue affirmed to witte, that God loued the membres of Christ Iesus euen when they were enemies aswell touching their knowledge and apprehension, as also touching the corruption of their nature, which was not regenerate. And so I conclude as before, that the loue of God to vardes his electe is stable and immutable, as it which beginneth not in tyme, neither dependeth vpon our worthines or dignitie: which trueth is contrarie to that which I perceaue ye holde and affirme. Thus far (I trust) we haue sufficiently proued, and that by plain scriptures, and by no patched vnreasonable reasons (as the author of your booke accuseth vs.) That God hath his electe, whom in Christ Iesus he hath chosen, and that of decreed purpose, to giue them life. Which purpose, counsell, and loue of God is sure stable, and immutable. Now resteth to proue, that God hath reiected some, and also to note the absurdities which folow vpon your doctrine, and so shall I not be compelled after in the discourse to spende tyme and trauell to confute your error.

That God [...]ath reprobated any, appereth to you horrible. Yea, and ye affirme, God to be more cruell then any wild beast, if so he did. For thus ye writte in your booke as foloweth.

§

§

THE ADVERSARIE.

God hath geuē to all his sensible creatures a naturall inclination to loue their birthes,The fourth section. then doth God also loue his birthe as he saith, shall I cause other to beare and shall not I also beare? Lykewise shall God make other to loue their birthes, ād he not loue his own birthe? Man is the birthe and child of God created to his own image ād similitude (as the Prophet saith haue we not alone father?Zach. 3. Hath not one God made vs? And Paul saith:Act. 17. we are the [Page] generation of God. Wherfore God loueth his own birthe, that is man. Then did he not reprobate, and cast away man afore he was. For that were a profe, that he hated and abhorred his own birthe aboue all other. Now there is no wild beast, much les any man which wold bring furthe their birth to destruction. How much les then becometh it the goodnes of God to make ād bring furth like to his own image and similitude vnto perpetual [...] confusion?

ANSWER.

How bolde, how shameles, and how blasphemous thou declarest thy self (I speak to thee ād they cōpagnions that collected these blasphemies) It shall shortly appere after that I haue by gods grace with simple perspicuitie declared the trueth.

Trew it is that to the naturall man nothing appereth more absurde, nor more repugnāt to good reason (as men term it) then that all shall depend vpon gods will and appointment for so think they, that God can not auoid the suspition of iniustice, yea say they he can not be purged nor made fre from malice and crueltie. But such as entryng within them self do but in a parte consider what is their own condition, what is there ignorance, and how far they are inferiour to y• angels in iustice ād knowledge, to his holie angels (I say) that be most obedient and continually stand before his face, and yet neuertheles do couer their faces, and of very reuerence neither darre nor will rashly behold the brightnes of his glorie. If further we shall cōsider yt as in God, his wisdom, his power, his goodnes and mercie are infinite, so are his iudgemēts and iustice (in the self most righteous) incomprehensible to the dulnes of our wittes. For as his wisdom and power far surmounte all that we can imagin, so are his iudgements and iustice a great depe (as Dauid affirmeth, and in the booke of Iob, is planely described) able to swallowe vp and vtterly to cofounde all our senses. Alas, shall I, whose corporall eie is so feble and weak, that directly it can not behold the son which is a visible creature, but that it shall be blīded ād dasylled: shall I, I say, direct the [Page] eie of my mynde (corrupted by sinne) to measure and cō prehēde the brightnes of his iustice, who dwelleth in the light inaccessible? If man coulde impose or prescribe to God a law ād measure of wisdō, power, mercie, ād goodnes, so yt none of thē should otherwise be in his eternall God heade, the mā could vnderstād & approue: the some apperance might they haue to bring his iustice (which is no les infinite and incomprehensible then the others) vnder the censure and examination of their iudgement and reason. But what bolde and foolish presumption is this? that man, who knoweth not fully what lie [...]h within his own heart, shall without all reuerence enter to iudge the secrete mysteries, the full knowledge whereof doeth onely abyde in the eternall God head. That impudently he shall pronounce: this can not be iust, becaus we do neither se nor vnderstand the cause of the iustice. God graunt vs greater humilitie, more reuerence and fear (which righteously is called the beginning of wisdom) then that so rashly and proudly we shall presume to damne that which we vnderstand not. Lest that doing the contrarie, that malediction pronoūced by [...] saiah fall vpō vs, where he saieth:Isaiah. 45 Wo be to him that reasoneth with his maker, the vessel of claie with the potter. Doth the clay say to the potter, what makest thow? and thy work hath no handes, wo be to him that saieth to his father, what shalt thow beget?

This I thoght expedient briefly to admonishe the godlie reader, before I did enter in to plane battell with the aduersarie. Beseching further such as do not erre in this article of set purpose and malice but rather of ignorance and simplicitie, not to be offended, as thogh I did stomack against them, if at any tyme I shall handle the impudent writer or collector of this booke (whose nature is better knowen vnto me then vnto many of them) according to his malicious frowardnes: But now shortly to the mater. The proposition and conclusion of this writer are bothe one: to witte, God hath not reiected nor reproba [...]ed anie man. His reasons and argumentes (as the reader [Page] may perceaue) are: for that were against the nature of God, we he thus proueth, God causeth others to beare ād therefor he beareth. And so bringing his argumēt frō this similitude:The sayeng of a blaspphemous mouthe. God maket [...] beastes loue their birthes: therefor [...]eloueth his birthes: but al men are the birthes o [...] God. For God is the father of Adame, of whō are al mē borne. Therefor he loueth all mē. If he loueth, thē did he roprobate none, for that shoulde declare, that he hated and abhorred, and were more cruell then a wilde, beast. These be thy argumēts, (blasphemous mouth) In answerīg whereto if I shall seme to excede modestie, let the godlie cōsider, that thy horrible blasphemies are intolerable. And first I call the heauen and earthe, the insensible creatures, and the iudgement of reasonable men to witnes with me, how beastly be thy cogitations of the eternall God head: when thou saiest. God must loue his birthes, becaus he hath giuen a naturall inclination to all beastes to loue their birthes. If thy reason be good, then must God forget some of his birthes in their youth, and reiecte all care of thē. For that same nature giueth God to som fowles, as ye book of Iob doth witnes in these wordes (speaking of the Estrich) which leaueth his egges in the earth and maketh them hote in the dust,Iob. 39. ād forgetteth that the foote might scatter them or that the wilde beast might breake them. He sheweth him self cruell vnto his young ones as they were not his and is withoute feare as if he traualed in vain. For God hath depriued him of wisdome and hath geuen him no parte of vnderstanding. If thy reason I say be good, God must loue his birth, because he causeth all other beastes loue their birthes. Then I say, it must also folow, God shall forgett, and hardly intreat som, for such nature and inclination hath he giuen to som of his creatures as is plainely proued.What the aduersary will saye. I do mean (thow wilt say) of loue onely: but the scripture (which either ignorantly, orels maliciously thow corruptest) declareth the contrarie for thow wilt make God to beare, because he causeth others to beare. That scripture I say thow doest peruerte, as thow doest all the rest. For what the Prophete of God applieth [Page] to the miraculous restauration of the church whiche then was most afflicted, that thow doest alledge to make God haue like asrections with brute beastes. And that neither thou nor any other shall haue occasion to reporte, that I accuse the wrongfully.Isaia. 66. I will recite the hole wordes of the Prophete, who thus speaketh: Before she hath traueled of child birth she hath borne, and before that doloure come, she broght furth a man, who hath heard the like? or who hath sene the like vnto this? was ye earth builded (he meaneth set in order) in one day? was there euer a nation borne at once, and yet Zion hath traualed of child birth, and at once hath she broght furth hir children, he addeth the cause of this supernaturall multiplication and felicitie, Saying: shall I bring to a strait? and shall I not cause to bear? saveth the eternall? shall I cause to beare ād shall) make restraīte saith thy God, They are more then blynd which do not se, that God in these wordes hath neither respect to the naturall inclination of beastes, neither yet to any common loue that he beareth to his creatures. But to that incomprehensible and vnchangeable loue which he beareth to his churche: the multiplication, the ioy and felicitie whereof, he will at once bring furth in such sort that his elect shall neuer remember to their grief that they susteined any passion or paine: Let the indifferent reader compare this interpretation with the plane wordes of the Prophete: and so let thy self iudge, how irreuerently thow doest abuse the moste confortable wordes of the holie Gost, to establish thy error. But let it be, that thow didst mean of loue, and of no affection els, Art thow becume so bolde, and impudent, that thow darrest subiect God, to the law, lymites and boundes of nature? To speake the mater more planely. I ask of the first if thow wilt denie the loue of God to be perfecte except that he do for all maner of men that whiche beastes naturally do for their birthes. Secondarely if thow filthie earth darest burden God in his presence with [Page] crueltie) as now thow doest in thy blind raige, if he hath not created and made all men of equall estate condition and dignitie. Thirdly if thow shalt stand in iudgement, and lay iniustice to his charge, if he shew mercie to whō he will, and also indurate ād make hard who he will. For all these thre,The workes of God can not be subiect to our reason will I planely proue, that God doeth, first yt he doth not for his dearest children to our iudgement, that which beastes naturally do for their birthes, I trust thy self will easely confes. For the Tygar, the bear, the Lyon and others do so tender their whelpes, that euen against the strength of man (were he neuer so valiant) will they fight for defence of their young ones, but we do se that God comonly doth so permit his dearest children to the cruel appetites of the most wicked men, that for a season he appereth to haue forgotten them, and to haue turned his face and countenance frome them. And shall we therefor think, that gods loue is not perfect or that his power is diminished or his good will towardes his childrē chāged?The reasō of Anabaptistes. God forbid. But this say you doth not offend vs, but that God should reprobat any man whom he created to his own image and similitude that we cā not beare, for it repugneth to his loue and iustice. Well of your first reason which you drawe frome nature,Answer. I suppose we haue obteined that God is not bound in all things to folow the natural loue of his creatures.The aduersarie falsly and vnreuerētly alledgeth this word birth. For he doeth often suffer, (and I trust ye will not say that he is enforced so to do) his dearest children most cruelly to be handled, which no beast willingly will do. Now let vs wey your seconde reason. man sayeth your book is, the birthe, and child of God created to his own image and similitud (as the Prophet saieth) wherefor God loueth his own birth (that is mā) Then did he not reprobate and cast away man afore he was: for that were a proof that he hated and abhorred. Omitting your ignorance by the whiche ye applie generally to all men those promesses which the Prophete Malachie spake to the people of God.Answer. Let it be granted vnto you that as all men were created in Adam,Malac. 2. so God som maner of way is their father: what will or can ye thereof conclude. That God loueth all say you. [Page] If you vnderstand and affirme that equally God loueth all because all were created by him, the common experience ād the diuersitie of gods giftes shall reproue your vaniti [...] for vnto one man we see greater giftes giuen then vnto other, som we se verteouse and others giuen to nothing but to iniquitie. If you say, he loueth them in that he offereth vnto thē his grace which when they refuse, then beginneth he to hate them, you haue proued nothing of your intent, and further the plain scripture confuteth this your error. and first I say that before ye can proue your conclusion to be good, ye must proue that all men stode, do stand, and be born in the same perfection that Adame was created in. For it doth not folow, that God still loueth all men, because he loued Adam (created to his own image and similitude.) The reason is. Adam did fall from that image, became rebellious inobediēt, and slaue to the deuill. And in the same damnation wrapped all his posteritie.What we haue in Adam. So that now from Adam we can clame nothing, but sinne, wrath, death, and hatred, as the apostle affirmeth, that of nature we were all the sonnes of wraeth. If ye alledge that the apostle speaketh in that place, of man as he is corrupted in Adame, and so iustly depriued from gods fauor, then I demand of you (if man doth yet stād in Adame) which if ye confesse, the holie spirit shall conuict you of alie. For by the mouth of the Apostle he affirmed that by one mā sinne entred in to the world ād by the meanes of sinne death came vpon all men, so that in the first man Adame (who fell frome his puritie, haue we neither loue, iustice, nor life, but ye cōtraries, to wit hatred, sinne, ād dea [...]h. But God as he had chosen his elect before all beginning in Christe Iesus his Sonne, so hath he placed these giftes in the second Adam alone▪ that of his fulnes we may all receaue euen grace for grace. And thus ye may easely perceaue, how vane be your arguments which you iudged most strong. Your first, drawen from nature and naturall inclination, proueth nothing, becaus that God who is alwaies fre, can not be subiect to the lawes of nature. Albeit that for our weaknes he some tymes vseth similitudes taken [Page] from nature. Your second is like vaine, seing that neither Adam him self did stand in his perfection, neither is any of his corrupted sede as he is the sō of Adam borne in that cōdition ād dignitie: But cōtrarie wise, we must refuse fleshe, and blood, nature and our first Adā, if euer we shall be partakers of life. This onely were sufficient to confute, bothe your vnreasonable reasons. But that, here after ye shall haue no accasion to complain of obscurite, neither yet that we relent in any parte, I will first simply propose what we teach and beleue, and there after by gods grace euidently proue the same.Error of Anabaptistes. You make the loue of God common to all men and that do we constantly deny, and say that before all beginning God hath loued his elect in Christ Iesus his Sonne and that frome the same eternitie he hath reprobate others:The affirmations of the trew Christiās whom for most iust causes in the tyme appointed to his iudgement he shall adiuge to tormentes and fier inextinguible. Here you stomak, and storme, here ye crie blasphemie, and here you say, that we affirme that, which can not be proued by gods scriptures. How sure is the probation of the former part, let the indifferent reader iudge by that which is all ready spoken. Let vs now come to the second. And that ye shall not think that I shall more depend vpon argumentes and reason then vpon scripture,Gen. 3. I will begin with scripture, and let argumentes and reason serue onely in stede of hande maides, which shall not command but obey scripture pronounced by the voyce of God. After that by rebellion man was spoiled of all graces, and that the contrarie vices had taken place and possession in the heartes of bothe these miserable creatures, of Adam I mean, and of the woman. God pronoūced this sentēce agaīst the serpēt. Because thow hast done this, cursed art thow amōgst all the beastes of the earth. I shall establish enemitie betwext the ād that womā, betwext thy sede, and her sede. That sede shall break downe thy head and thow shalt break doune his hele. As I suppose no [Page] man wilbe so impudent, as to deny that this is the voice of God, pronouncing and promising, that he will stablish and put a battel, where none was appering to be: for sathan before had obteined such victorie, and so had vanquished bothe the woman and Adam, that they could neuer haue resisted that seruitude by them selues. And therefor doth he disclose the bowelles of his mercie, and doth communicat with them that counsell which was secrete with him selfe before all begining.Question. And if ye demande, How can it be proued, that this was his eternall counsell? I answer because,Answer. that he in whom there is no changeing nor variablenes, hath now pronounced it: and whether this reason be sufficient or not in answering to your obiection we shall after consider. Now resteth it onely to be obserued, whether it was the will of God or not to make a difference betwext man and man. Plaine it is that before his face as touching the first birth, there standeth but one lompe, or masse (as saint Paul termeth it) and yet from the same are two sedes appointed to spring, which are the two churches: The elect conteined vnder the sede of the woman, and the reprobate or malignant church comprehended vnder the name of the serpentes sede.The churche of Christe and the serpente [...]i sede. To the one is promised victorie, to the other is denounced by the irreuocable sentence of God the▪ broosing of the head, which is destruction and confusion. I think ye will not say, that he was constreined ther to by any force exterior as we speake, seing he is the eternall which changeth not, euer abiding Lord ouer all creatures, who may and doth performe what so euer he will in heauen and in earth. Then of necessitie it must folowe, that this battell is appointed by his will. And that do the wordes plainely beare. For he saieth not I know that there shall be a battell, or I will suffer and permitt [as you vse to interprete such places] a battel to be, but he plainely saieth, I will put and stablish the battel and enemitie, declaring thereby, that as he was the force, strengthe, and the conductor to the sede of the woman [Page] so wolde he most assuredly giue victorie to the same. Which thing S. Augustine diligently did note, and godly admonished.De bono perseuerāt Affirming, that our condition in Christe Iesus is now better and more sure, then before was the condition of Adam in his own fre will. For that, that he had non other strength, but that which might be and was ouercome. But we haue the strength that is inuincible because it is the power of the eternall. This one place I say doeth most euidently proue, that God willingly maketh a difference betwext man and man, appointing to the one sorte victorie,Reply of the aduersary. and lief, to the other subiection and death. But yet ye reply this can not be proued to be the eternall coū sell of God. for it is pronoūced in respect of the faith workes and obedience of the one, and in respect of the infidelitie vicious liuing and inobedience of the other. Your obiection (which here I now intreat that after I be the les troubled) hath two membres, the former will I now touche, abiding better oportunitie for the other. Where ye alledge, that this can not be proued to haue bene the eternall counsell of God, becaus it was pronounced in tyme, your reason appereth (and is) more then foolish. For what is he that agaīst he plain scripture of God will affirme this reason. The kingdome of heauen s [...]albe giuen in the end of the world to the elect of God, therefor it was not prepared to them before the beginning. Doth not (I say) the plaine voice of Christ condemne this vaine reason: Or if I should say: the death of Christ was four thousand yeares after the beginning, therefore the lambe was not killed from the begīning. Were not this most folish▪ and contrarie to the plane scriptures? But is not the contrarie reason most sure▪ most true and strōg? God in tyme hath p [...]onounced, and his sentence being once pronounced, most cōstātly doth he execute the same: Therefor it was his e [...]ernall and immurable counsell. As our election was purposed and decreed in gods eternall counsell before the beginning of all tymes, ād yet from aege to aege was the same reueled to his chosen children. Did therefor the Apost [...]e or rather the bo [...]ie Gost lie (who doth a [...]irme, [Page] yt we were elected) as before is proued in Christ Iesus before all tyme? Euen so is it in this mater, the sentence by the which the battell came furth first to the knowledge of man was temporall. But the stabilitie and continuance of it plainely proueth, that is was and is the eternall purpose and counsell of God. But yet more depely to dis [...]ēde in to the mater.Question Was it the eternall purpose and coū sell of God to create the worlde and so to make man to his own image and similitude? I suppose that euerie reasonable man will confesse that so it was. Then do I aske if God was ignorant what shoulde become on all mankynd before that any creation was? so to affirme is to deny his eternall knowledge, wisdom, and God head: he did know ād forsee his end▪ and yet he did creat him, then if it was not his eternall counsell that to his glorie this differēce and diuersitie should be in mākynd which then was but one lompe or masse, why did he not giue vnto hym such strength, as could not be ouercome? It shall nothing releue nor help you, to shift with the Papistes, alledging, that God gaue him free will and aboundāt graces by the which he might haue resisted and ganestand all assaultes and tentations if he wold, that we deny not But yet we aske why did not God giue vnto him the will to resiste, or why did he not so bridle sathan, that he might not haue tempted him? I trust ye will not with the Manicheis affirme, that there was a power greater then the power of the good God, and that this wicked power did for a tyme ouercom the power and destroy the counsell of the good God who was creator and louer of mankinde. For that were plainely to deny the omnipo [...]encie of our God. If you say (as after ye write) that God did one [...]y permitt and suffer his fall, ye haue said nothing to the purpose: for still I demande, whe [...]her he did suffer it willingly or vnwillingly. If ye sa [...] willing [...]y, then are ye caugh in the snare which ye wold auoyde. If ye say it was against his purpose ād will, thē fall ye in to t [...]at horrible blasphemie of the manicheis, denying gods omnipotent power, And if yet ye wold escape, imagining God to loke and [Page] beholde the end of the mater, and yet neither willing the one nor the other, then fall ye into the blasphemie of Epicurus who althogh in plaine wordes he durst not deny God yet did he affirme, that he regarded not the workes of men, but did idly occupie the heauens. But how far this repugneth to our faith, who beleue God to be omnipotent, not onely becaus he may do all thinges, but also because that it is he that created light and darknes, good and euill, and finally that worketh all in all thinges according to the purpose of his good pleasure: let such as be but meanly exercised in the scriptures iudge, and so (I say) that mans fall and the difference that came to our knowledge by the same, was no les determined in the eternall counsell of God then was his creation. And that in this sentence is yet most euidently to be espied. For if God had not purposed in him self to establish this battel and so to make a difference perpetuall,Gods purpose was from the beginning to make a difference in mankinde. why did he not holy restore man agane to honour to puretie, and innocencie? Why did he not stay the fountaine of sinne in our first father? why did he suffer his first corruption by propagation to come to his posteritie? was it because he lacked power? or was it not rather as the Apostle doeth teach vs, that he wrapped all in vnbeleif, that he might haue mercie vpon all? tha he might she [...] mercie to whō he wold, and harden also whom he wold? If these thinges do displease you, remember first that they are the voices of the holie Gost, and secondarely call to your mynd the condition of mankynd, to witt that bothe you and we (compared with that soueraigne maiestie) be but wormes here creping on the earth, and therefor can we not clim vp to the [...]e [...]uē ▪ and so reason or ple [...]d wt the almightie. Call to minde I say that question of the Apostle, calling man to the cōsideration of him self in the same ma [...]er, Saing, O man [...]hat art thow that thow maest answer in cōtrarie to God? that is, contend or plead with him? This sentence I sa [...] ought to humble vs, and make vs rather to tremble at the remembrance of his iudgementes then rashly, and with proude stomockes to damne that, which we are not [Page] able to apprehend. But let vs yet prosecute this mater further, to the end that we may se if that this hath bene and is the constant will of God, and that plainely declared by his word that this former difference be kept in all aeges.

No other difference was made then this generall,The se [...]de diff [...]ē ce. till the dayes of Abraham, and then a more speciall and expreise differēce was made, for that which before was common to the womans sede, was then by the expressed voice of God appoīted to Abrahā ād vnto his sede: in these wordes: In thy sede shall all the natiōs of the earth be blessed, I will blesse the ād multiplie thee, such as blesse ye, shall I blesse, ād such as curse the shall I curse. In wc wordes is no les the battell, then the benediction established. For as al nations were pronounced to be blessed in his sede (which as the Apostle doeth interprete was Christe) so is it pronounced, that there shalbe some that shall curse, and therefor shall be accursed of God. Yea it is plainely spoken that foure hundreth yeares should his sede ād posteritie be euill intreated in a strange cuntrey, neuertheles the p [...]ople whom they shall serue shall I iudge (saieth the lord). So haue we agane the difference plainely confirmed by the voice of God. But yet God procedeth one degre further, and in Abrahams sede he maketh difference. For in Isaac (saieth he) shall thy sede be called, by the which voice he did seclude bothe Ismael, and the rest of his carnall sonnes from that honour: affirming that from none of them should the benediction come, but onely from Isaak which was the sonne of promes (and not of nature onely). But that difference was most euidently declared in Isaakes two sonnes, being yet in their mothers boson▪ before they had done either good or bad, as the Apostle affirmeth. It was said by the voice of God, the elder shall serue the younger. By which voice of God reueled, did Isaak ād Rebecca plainely vnderstand, what was the cause of the battell which the mother felt in her bosom ād wombe: to witt, that because from her wombe were two peoples and nations to procede, which could not be of equall honour [Page] and dignitie.This is the cause why all the prophetes almost do de clare gods wrath against Esan and Edome. For the one had he determined in his eternall counsell to elect for his peculiar people, the other to reiect, and to leaue them in the common corruption as the other nations: as the sequel in processe of tyme did euidently declare. For the Edomites discending of Esau were cut of from the bodie of the church and became manifest enemies to the posteritie of Iacob becaus that their father was subiect to Iacob and pronounced to be his seruant, Such as vnderstand this place of corporall seruice and worldlie riches or dignitie onely, do nothing els but shew their own ignorāce corrupting the meaning of the holie Gost.Psea. 137 For sainct Paul in the 9. chapter to the Romains after that he hath affirmed that the promes and [...] lection of God were sure (albeit that many of the carnall sede had refused Christe preached,Esaie. 34.) he bringeth in this former sentence,Ier. 49. to remoue all sclāder: Saing,Obad. 1. All are not sonnes, because they are the sede of Abraham, that is those that be ye sōnes of the fleshe, are not therefor the sōnes of God: but those that be the sonnes of promes are accompted for sede. And so to proue that which before he had affirmed, to witt, hat all were not Israelites that came of Israel, he added these wordes. Not onely this, but also whē Rebecca had cōceiued of one, our father Isaak, while the children were not borne, while they had neither done good nor cuill (that the purpose of God shoulde by de according to electiō, not of workes, but of the caller) it was said to her: The elder shall serue the younger. Such as be not more then blind, may easely perceiue, that the Apole looketh to an other end, then to worldlie dignitie. For his purpose was not in that place to dispute and reason who should be riche in this world and who should be poore, who should be lordes temporall, and who shoul [...] be seruants, but his purpose and m [...]nd was to declare t [...] whom did that benediction promised vnto Abraham appertein, and to whom it did not apperteine. So that the holie Gost speaking by sainct Paule is a commentarie of the wordes spokē to Rebecca. And I doubt not, but so she did vnderstād them.Rom. 9. To witt, that yt promes which appered [Page] to haue ben common with all the sede of Isaak (of whom it was spoken) In Isaak shall thy sede be called, was now restreined and made proper to one head, and to the people discending of him, that is to Iacob, who after obteined the name of Israel. So that bothe the peoples neither were reputed, neither yet in very dede were the Church ād chosen people of God, but the one was chosen and the other was refused. The one by grace, and of the caller was honored with the name and priuiledge of his churche, The other was cast owt as strangers, vpon the one remained the benediction, of the which the other was depriued. In this maner, I say did bothe Isaak, Rebecca, yea Iacob, and Esau in proces of tyme vnderstand this oracle of God. But yet becaus this former place of the Apostle is by many euill vnderstand,How S. Paul applieth the wordes of Moises. and by som maliciously wrested from the simple meaning of the holie Gost: in as few and plain wordes as I can, I purpose to declare how aptly and properly the Apostle vseth the testimonie and wordes of Moises. Christ beīg preached to the iewes who were reputed the chosen people of God, to whom,Gene. 25. and for whose comfort and deliuerance the Messiah was especially promised: The most part of the iewes remained vnfaithfull, refused the Sauiour, who was sent, blasphemed him, and cruelly did persecute him and his mēbres. This could not be withoute a greate offēse ād sclāder to many thousandes bothe of the Iewes and gentiles. The Iewes puffed vp with pride because they were the peculiare people, because to them were giuen the law, promesses, ād oracles, did brag and boast, that God could not reiect thē, except [...]hat he should be found a lier. For to Abraham and to his sede had he made a promes. And the gētiles might be troubled with the like cogitations: for they might think, if God shall refuse his own people which so many yeares, he tenderly had norished, what stabilitie can we loke for, thogh we should receyue this Christ preached. Against bothe these sortes of men most valiāt [...]y fighteth the Apostle, and most aptly alledgeth the scriptures to the confutatipn of the one and comfort of the other. First against [Page] the Iew he reasoneth, that albeit they be Israelites after the flesh, yet it may be, yt they be not the verey israelites of God, neither yet is God endeb [...]ed vnto thē, thogh they be discended of Abraham. The reason is, that God made no promes to the hole sede of Abraham, but to a parte of it, to Isaak.Promes inade to Isaak. And if they should say: but we are of Isaak, he granting that, doeth neuertheles proue, that God doeth not choose ye hole sede of Isaak, but in the mothers wōbe (as said is) by his own decre, he made the differēce. And if further they should replie, ô but we are of Iacob, he then commeth to the proof of his first proposition, affirming, that albeit they were of Iacob, yet did it not thereof folow that they were all the elect people of God. for what prerogatiue (wold he say) can Iacob, haue aboue his father Isaak, or what can Isaak haue aboue Abraham? Abraham who many yeres faithfully obeyed God, could not obtein that all his posteritie (no not Ismael for whom he prayed) should be reconed to be his sede: Neither could Isaak obtein the same: but God appointed and did chose whom it pleased him. And shall Iacob haue greater prerogatiue thē had they bothe? shall he that of grace was preferred to his brother, when neither the one had done good, neither the other had done euill, giue that priuiledge to all his posteritie, that without exception they shalbe the chosen people of God? No (will the Apostle conclude) but God no [...] after the reuelation of his dear Sonne Christ Iesus doeth make the same difference in the posteritie of [...]acob, that somtymes he made in the sede of Abraham ād Isaak. That is: he chooseth whom it pleaseth him, ād reiecteth also such as in whom he hath no pleasure, ād that not onely amongest the Iewes,Vessels of mercie prepared vnto glorie. but also amongest the gentiles and that to make the riches of his glorie knowē towardes ye vessels of mercie which he had prepared vnto glorie: whō he hath called, euen vs not onely of the Iewes but also of the gentiles (as the Prophet Osee saieth) ād so to the ēd of ye chapter he establisheth the faith of the gentiles, and cōforteth them affirming, that their vocation and election was fore spoken by Moises and the Prophetes, and therefore that it [Page] was not a thing that came by chāce, but was appoīted in the eternall coūsel of God, and therefor in his cōclusion, he assureth them, that such as beleue in Christ Iesus, shall neuer be confounded. This simply, but truelie (I doute not) haue I explaned the mynde of the Apostie in the former place, which is:Gods election dependeth not vpon man. That gods election dependeth not vpon man vpon his will, purpose, pleasure, or [...]gnitie, but as it is fre proceding from grace, so is it stable in god [...] immutable counsel, and is reueled to gods elect, at such tyme as he knoweth most expedient. But because that of this we must after speak more, now we recurne to our former purpose. From the beginning we heare, that God maketh a differēce: first by that generall diuision, seperating and setting aparte the sede of the woman from the serpents sede. After calling Abraham (neglecting as it were, the rest of the whole world) in Abrahames sede he maketh plaine difference, secluding Ismael, that he should not be heir with Isaak: But most especially in the wombe of Rebecca, making the difference betwext the two children and their posteri [...]ie. Which difference did continue euen to the dayes of Christe Iesus, in such [...]irmitie, and stablenes, that neither could the sinnes of the Pa [...]riarches, the subtill cruel [...]ie of Pharao, the inobediēce and grudgeing of the people, their apostasie and defection from God by manifest idolatrie, nor finally their long bondage and captiuitie, alter or change this immutable counsell of God: that the elder should serue the yonger, that the Messiah should cō of the tribe of Iuda, & that of the loynes of Dauid should spring furth one to fit vpon his seat for euer. And this difference which God by his own voice did stablish before the cōming of his dear Sōne Christ Iesus did the same Christ Iesus oure master (appering in flesh) ratifie and confirme. For he plainely affirmeth, that he was not sent but to the lost snepe of Israel and that it was not good to take the bread of the children and giue it to dogges. By which two sentences he maketh an expresse difference bet [...]ext the shepe and [...]he goates, and betwext the children and the dogges. He feareth not to [Page] say to the faces of those that boasted them selues to be the sonnes of Abraham, ye are not of God for, if ye were of God,Iohn. 8. ye should loue me, but ye are of your father the deuill ād his desires ye will obey. As this sentēce is fearfull, so may it appere verey bold. For they might haue obcted as they did: are we not his creatures, created to his own image, are we not the sede of Abraham? Do we not beare the figure of circoncision? are we not collected in Hierusalem, and do we not frequēt the temple? yes verely, but none of all these thinges made them to be of God, in such sorte as Christ denied them to be of him. For all these thinges may the reprobat haue commō with the electe. But Christ denied them to be of God, that is, to be the sonnes and wessels of his mercie elected in his eternall counsel, borne of him by the spirit of regeneration, by the which their stubborn blindnes being remoued, ād they made obedient, durst be bolde to call him Father. In this sense Christ denieth them to be of God. If any think that their wickednes and willfull refusall of grace offered was the cause that they were not of God, as I neither excuse their manifest rebellion, neither yet deny it to be a most iust cause of their condemnation, so vtterly deny I that their perse [...] sinnes were the onely or the chefe caus of their reprobation. For Christ him self feareth not to assigne an other cause: Saing, Therefor ye do not heare, because ye are not of God.Why the Iewes beleued not in Christe. If they had heard, that is, receaued ād beleued Christ Iesus ād his doctrine, their sinnes had ben purged and their blindnes remoued. But him could they not receaue. And why because they are not of God. But to the obiectiō, that the fore knowledge of good workes, or of rebellion to come, should be the cause why God doth electe, or reiecte, we shal [...] (God willing) af [...]er ans [...]ere. Now onely I mynde to folow that which I haue purposed, which is that Christ Iesus him self maketh a plaine and manifest difference betwext one sorte of men and an other. How often doth he affirme that, his shepe do heare his voice, that he knoweth [...]hem, and that they know him, yt it hath pleased the Father to giue the kingdome [Page] to the litle flock. That many are called ād few chosen. That som there be whom Christ Iesus neuer knew, no not enen when they wroght greatest miracles. In all these and many places mo it is euidēt,Christe maketh a diff [...]rē rence of one sort from an other. that Christ maketh difference betwext one and an other. but one place most notable all others I will shortly touche, and put end to this mater. Christ Iesus in that his most solemne and most cō fortable praier (after other things) sa [...]eth, I haue manifested they name to the men whom thow hast geuen to me of the world. They were thyne, and thou hast giuē them vnto me, and they haue kept thy worde. And shortly after: I pray for them, I pray not for the world, but for them whom tho [...] hast giuen vnto me: Because they are thyne.Iohn. 17. If in the hole scriptures there were no mo places to proue that in the Eternall counsel of God there is a difference of one sorte of mē from an other, this onely one were sufficient. For first he maketh mention of men giuen vnto him by the Father, who were (as he before affirmed) chosen owt of the world, and why were they giuē vnto Christe? he answereth, because they were the fathers. And how they apperteined to God more then others, is before said. He further declareth what he had done vuto them,What Christ did for his. what they also had done. And what he did and wold do to the end for them, he had opened vnto them the name (that is the mercie goodnes, constant trueth and perfect iustice) of his heauenlie father, which doctrine they had receaued and kept, as they that were the grounde appointed to bring furrh frui [...] in aboundance. He did pray for thē, that they should be sanctified and confirmed in the veritie. The vertue of wc praier is perpetuall and at al tymes obteineth mercie in the presence of his fathers throne for his electe. And lest that any doubte shoulde remaine as that these graces were common to all the worlde, in plain and expresse wordes he affirmeth,Christe praied not for the world that he prayed not for the world but for those [saieth he] whom thow hast geuen vnto me. If any deny a plane difference here to be made betwext one sorte of mē and an other, I will pray to God to open his Eies, that he (if gods good pleasure be) may se [Page] the light that so brightly shyneth. Other places for this present I omitte: For of these precedents I suppose it be euident, that in the eternall counsel of God there was a difference of mankynd euen before the creation, which by his own voice is most plainely declared to vs in tyme. Now to that obiection which Pighius that pestilent and peruers Papist (and you all after him) doth make. To witt, that God did predestinate according to the workes, and faith which he foresawe to be in man.An answere to the papistical and pestilent obiection of Pighius ād others his like. I might obiecte to the contrary that if Predestination procedeth from gods purpose and will (as the Apo [...]le affirmeth it doth) that thē the purpose and will of God being eternall, can not be moued by our workes, or faith which be temporall. And that if the purpose of God be stable and sure, that then can not our workes being vnsure, be the cause thereof. But to auoid prolixitie and tediousnes, I will by plaine scriptures proue, that of fre grace did God electe, that of mere mercie doeth he call and of his onelie goodnes without all respect had to our dignitie (as to be any cause first mouing him) doeth he perfourme the worke of our saluatiō. And for the proofe of the same, let vs take Abraham and his posteritie for example. Plaine it is, that he and his sede were preferred to all the nations of the earth, the benediction was established to spring frome them, the promes of the land of Canaan was made vnto them, and so were they extolled to the honour ād dignitie of gods peculiar people. But let vs consider what either faith or obedience God found in them which might haue moued him thus to preferre them to other na [...]ions. Let vs heare Moises. The Lord they God (saieth he) hath chosen the,Deut. 7. that thow shoul dest be a peculiare people to him aboue all the peoples which are vpon the face of the earth: God hath not so vehemently loued you and chosen you because you are mo in nombre then other nations (seing ye are fewar then all other people) but because he hath loued you, and wold kepe the othe which he made to your fathers. And after it foloweth: Say not in thy heart, my power, my strēgth, ād my hand haue prepared this aboundance to me, and think [Page] not in thy heart,Deut. 9. it is for my iustice, that the Lord hath broght me into this land. Of these places it is plaine, that Moises leaueth no cause neither of gods election, neither yet of perfourmance of his promes in mā, but establisheth it altogether vpon gods fre loue and good pleasure. The same did Iosua in that his last and most vehement exhortation to his people a litle before his death,Iosue. 24. in which plainely he affirmeth, that Abraham and his father were idolaters before they were called by God, wc place Ezechiel the Prophete most euidently declareth rebuking the vnthākfull defection of the Iewes from God, who of mercy had giuē thē life, honour, and dignitie, they of all others being the most vnworthy. For the saieth: Thus saieth the Lord God to Ierusalē:Ezec. 16 Thy habitatiō ād they kīred is of Canaā thy father was an amorrhean, and thy mother an Hittite. and in thy natiuitie whē thow wast born thy nauill was not cutt, thow was no [...] washed wi [...]h water, to soften the, thow was not salted with salt, neither yet was thow swadled in clowtes. By the which the Prophete signifieth that all was imperfect, all was filthie all was corrupt and stinking as touching their nature. he procedeth: none [...]ie pitied the to do, any of these vnto the, for to haue compassiō vpon the: but thou wast cast oute in the open field to the contempt of thy person in the day that thow wast borne. And when I passed by the I saw the polluted in thine own blood, ād I said vnto ye whē thou wast in thy blood (yt is in thy filthie sinnes yu shalt liue. And this he repeteth, to the ēd, yt he may beat it more deply in their myndes. I saieth the Lord) said vnto the beīg in thy bloode thou shalt liue, and so he procedeth, declaring, how that God did multiply them, did giue vnto them beautie strēgth honour and dignitie. These thre places do plainely witnes what perfection God did find in this people whom thus he did preferre to all others. And what obedience did they render vnto him after the vocation of Abraham, the hole Histories do witnes. for perfection and obedience was not found in Abraham him self, yea neither in Moises nor [Page] in Aaron, but contrarie wise, the inobedience of all we find noted, to the same end yt Moises hath before spokē, to witt, that none shall boast that either iustice proceding or folowing was the cause why God did choose and elect that people. For how shall God choose for that, which the holie Gost plainely denieth to be in any man discending of the corrupt sede of Adam. For Isaiah plainely doeth affirme, that all our iustice, is as a clothe most polluted and spotted: If our iustice be polluted as the Prophete, affirmeth it to be, and God did predestinate vs for our iustice, what foloweth,God did not for our workes predestinate vs. but that God did predestinate vs for that, which was filthy and imperfecte: But God forbid yt such cogitations shoulde take place in our heartes. God did choose vs in his eternall purpose for his owne glorie, to be manifested in vs, ād that he did in Christ Iesus in whō onely is oure full perfection (as before we haue said). But let vs yet heare som testimonies of the new testament. sainct Paul to his disciple Timothie saieth.2. Ti. 1. Be not ashamed of the testimonie of our Lord, neither be thow ashamed of me who am his prisoner but be thow partaker of the afflictions of the Euāgile, according to the power of God, who hath made vs safe and hath called vs with an holie vocation, not according to our workes but according to his purpose and fre grace, which was giuen to vs by Christe Iesus, before all tymes, but now is made patent by the appering of our Sauiour Iesus Christe. Here plaine it is, that neither are we called, neither yet saued by workes, much les can we be predestinate for them, or in respect of them. Trew it is, that God hath prepared good workes tha [...] we should walk in them: but like trew it is, that first must the tree be good, before it bring furth good fruite: and good can neuer the tree be, except that the hand of the gardiner haue planted it. To vse herein the plaine wordes of saint Paule, he witnesseth that we are elected in Christ, to the end that we should be holie ād without blemishe. Now seing that good workes spring furth of election how can any man be so foolish as to affirme, that they are the cause of the same. Can the streame [Page] of water flowing from the fountaine, be the cause of the originall spring?Question. I think no man will so holde nor affirme: euen so it is in this mater: for faith, and a godlie life that ensueth our vocation, are the fruites proceding from oure election but are not to the causes of the same. And therefor the Apostle, to beat downe all pryde, asketh what hast thow [...] mā which thow hast not receaued?1. Cor. 4. And if thou hast receiued it, why gloriest thow, as thogh thow hadst not receaued it? The Apostle in that place speaketh not of one or two graces, but what so euer is necessarie to saluation, that he affirmeth to be receaued, and that of fre grace, as he yet more plainely doeth witnes sayeng. Of grace are ye saued, by faith, and that, not of your selues, it is ye gift of God, ād not of works, lest any should glorie. Now if man hath nothing but that which he receaueth of grace, of fre gift, of fauour, and mercie, what odious pryde, and horrible vnthankfulnes is this, that man shall imagine, that for his faith and for his workes God did electe and predestinate him to that dignitie? euen as if two or thre beggers chosen from the nomber of many were of the liberall mercie of a Prince promoted to honour, should after brag and boast, that their good seruice was the cause that the Prīce did choose them, Shuld not euerie wise man mocke their vanitie, yea might not the Prince iustly depriue them for their arrogant vnthankfulnes? Might not the Prince haue left them in their wretched estate? And what then shoulde haue become of their seruice? Is it not euē so with mā lost in Adam? (whose fall in gods prescience and purpose was before his creation) of which masse or lompe God of his owne fre grace did choose ād predestinate vessels of his mercie prepared vnto glorie, that they should be holie (as before is said) shall these thē that finde mercie to worke good wordes, boast, as thogh workes were the cause thereof? God forbyd. For if the posteritie of Abraham did not obteine the inheritā ce of the land of Canaan for any iustice that was in them? yea if God did not choose them neither to the temporall nor eternal felicitie, but of loue and fre grace onely, as [Page] Moises doth witnes, how shall we thinke, that the Eternall inheritāce, or gods election to the ioy and life euerlasting, dependeth vpon any qualite within vs. Wonder it is, that the Apostle sainct Paul intreating this mater of gods fre election, was ignorant of this cause, if it be sufficient. For by that meanes in few wordes he might haue put silence to many dogges which then(as men do now) barked against this doctrine. For if he had said: God hath chosen afore all tymes to the participatiō of life a certein nomber, because he foresaw that they should be faithfull obedient to his commandemēts and holie in cōuersation: and vpon the other parte he hath reiected and reprobate others, because he foresaw that they should be vnfaithfull, disobediēt, and vnclean of life, this I say (if those causes had been sufficient) had ben a sensible maner of doctrine: But the Apostle alledgeth no such reason but first beateth doune the pryde of man (as before we haue touched) and there after brusteth furth in this exclamation. O the hieght of the riches of the wisdō and knowledge of God, how incōprehensible are his iudgements, and how vnsear cheable are his wayes? This exclamatiō (I say) had bene vaine, if either workes or faith foresene had bene the cause of gods electiō. S. Augustin doeth mock the sharpe sight of mē, that in his daies begā to se more depely then did ye holie Gost, speaking in ye Apostle. And we fear not to affirme, that the men wc this day do attribute electiō or predestination to any vertue, or qualitie within man, do holde & defend (to their greate dāger) that which none inducd with the Spirite of God hath left to vs written within the holie scriptures, either yet that any of the chosē shal cōfes in their greatest gloric. Let the hole Scriptures be red and diligently marcked, and no sentence (rightly vnderstand) shalbe founde, that affirmeth God to haue chosen vs in respect of our workes, or because he fore sawe, that we should be faithfull, holie and just. But to the contrarie many places shall we finde (yea euē so many as intreat of that mater) that plainely affirme, that we that we are frely chosen accordīg to the purpose of his good will, ād that in Christ Iesus. And what shall be the confession of the hole bodie [Page] assembled when they shall receaue the promissed glorie, is expressed in these wordes of the 24 elders,Apoca. 4. & 5. who casting their crownes before him that sitteth vpon the throne, do say. Worthy art thow (o Lord ād our God) to take honour and glorie and power. For thow hast created all things, and by thy will they are and were created. And after they fall before the lambe ād sing a new song saying: Worthie art thow to take the book, and to open the seales thereof: for thow wast killed, and hast redemed vs to God by thy bloode, and hast made vs to our God kings ād priestes ād we shall reigne vpon the earth. No mention is here made of any worthines of man: the creation is geuē to God, and that all thinges are in that perfecte state which thē the chosen shall possesse, is attributed to his will. The death of the lambe is assigned to be the cause of the redemption, yea of that great dignitie to which they are promoted. I am fully persuaded, that if any cause of gods electiō, and of the fruite proceding of the same, were or could be in mā, that the holie Gost, who is authour of all iustice, wold not haue defrauded man of any thing which of right did appertein vnto him. But seing that in no place the holie Gost doeth attribute any parte of mannes saluation to his owne merites or worthines, I fear not to affirme, that this pestilēt opinion is the instigation of sathan, laboring by all meanes to obscure the glorie of Christ Iesus and to retein man in bōdage, whom he infected with that first venom which he made hī to drink, Saing, ye shalbe as gods. Thus far with such plain simplicite (as it pleased God to minister vnto me for the tyme) haue proued,A brief rehearsal what is before sufficiently proued. yt gods electiō is Eternal, yt it is stable, yt he hath made a difference, betwext one sort of mē, and an other, wc differēce althogh it came to know ledge of mā in time, yet was it in gods purpose ād counsel before all tyme no les thē his creatiō was. And last yt gods electiō depēdeth neither vpō or workes nor vpō our faith, but procedeth frō his Eternal wisdō, mercie, ād goodnes: ād therefor is it īmutable ād cōstāt. Now shortly will I go throughe (if God permi me) ye reasons of yor booke, Nothing vpō ye one parte, ye imperfectiōs of ye same, ād vpō ye other, yor ignorāce, orels malice in corruptīg ye scriptures.

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THE ADERARIE.

To proue this similitude good and to shew how much his loue towardes his children excedeth the loue of all creatures towardes their birt [...]es he saieth:The fyft section. Can a woman forget the childe of her wombe, ād not pitie the same whom she hath borne? And thogh she do forget it,Isaia. 45. yet I will not forget the. Here he speaketh not onely to the elect (as some say) but also to them which did for sake and dispyse him as there.Isaia. 30. Alas for these disobedient children (saieth the Lord) that they will take counsell without me. Here he calleth the wicked which heape sinne vpon sinne▪ and were disobedient, his chiidren.Matt. 7. Christ saieth, If ye when ye are euill cā giue your children good giftes, how mmch more your heauenlie father? After the same manner may I reason with you (carelesse by necessitie) if none of you thogh ye be euill, wold beget a child to miserie how much les wold God which is all good beget and creat man his own image to perpetual paynes? Here we may se how much this noghtie opinion is cōtrarie to nature and to reason. and that it is cōtrarie to the worde, God willing I will proue. If God hath ordeyned the most part of the world to be damned, then were his wrath greater thē his mercie. But the scripture witnesseth that his mercie is ouer all his workes,Psal. 144 and that God is slow vnto wrath and redie vnto mercie, so that his wrath is extended onely to the third and fourth generation, but his mercie to the thousand generatiō wherefor thus (saieth he):Esaia. 54 A litle whil I haue forsaken thee, but with greate mercifulnes shall I take thee vp vnto me. Wh [...]n I was angrie I hid my face from the for a litle ceason but throughe euerlasting mercie haue I pardoned thee. And Dauid saieth,Psal. 29. his wrath indureth but the twinkling of an, eie and his pleasure is in life. heuines may well endure for a night, But ioy cometh in the morning. And so Moises called him a mercifull and gracious God, long suffring, and keping mercie in store for thousandes. By these scriptures and many mo, it is euident, that gods mercie is greater then his wrath, contrarie to their sainges.

ANSWER.

How blasphemous be your similitudes, your selue may consider, if malice haue not vtterly blinded you, for I haue all redie proued that God is not bound to the lawes [Page] and boundes of nature, and how shamefully ye do abuse the scriptures which ye alledge, fewe wordes shall declare. Ye deny, that God doeth speake here to his elect in the place of isaiah the Prophete,Isaiah. 49 but to all mē in generall: and euen to those that had forsaken him, as ye wold seme to proue by the wordes of the same Prophete spoken [...]efore in his thirtie chapiter.Isaiah. 30 First (I say) that those two places do no more agree, then do those wordes of Christ spoken after his resurrection: Go to my brethren and tell them: I passe vp to my father, and vnto your father, and vnto my God and vnto your God, and those which he spake before his death, against Capernaum, Bethsaida, and Corosaim, or vnto Ierusalem against whom he pronounced woo and malediction, becaus they did not know the tyme of their visitatiō. For in the former place God speaketh to Syon which long had bene waist and to his people, which long had bene oppressed. And to the end that the reader may better vnderstand how deceitfully ye withdraw and steall the wordes which explain the hole mater, I will bring furth the wordes of the Prophete.Is [...]ia. 49 Reioise (saieth he) [...] heauens: and reioce thow earth [...] you mountanes brest you furth in gladnes, for the eternall hath conforted his people and shall haue mercie vpon his poore ones. Syon hath said, the Lord hath left me and my Lord hath forgotten me, May a woman forgett her child that she shall not haue compassion vpon the sonne of hir bosome, but let it be that they forget (neuertheles I shall not forget the, for lo in these my two handes haue I engrafted the, and thy walles are for euer before me. If these cōfortable wordes were spoken in generall to all men (as ye affirme) let indifferent men iudge: If all men were Sion, that long had lyen desolate, if all were his people that lōg had bene oppressed in the captiuitie of Babylon: If all did so complaine, that they thoght God to haue forgotten his league and promes, which of mercie he made with them: And finally, if all haue this promise, that their deliuerāce is ioined with gods infinite power, thē is your application, to be approued, but if God did make a plaine [Page] difference betwext Israel and all nations in the earth, if he had chosen his habitation in Syon, and if he will kepe promes with the afflicted for his own names sake, be they neuer so vnworthie, then are ye to bolde to giue the honor and prerogatiue of the children and heires, to strāgers ād bastardes. The wordes which ye alledge of the thirtie chapter make nothīg for your purpose: for albeit he speaketh to those that were inobediēt, yea that were treasonable traitours, yet had they the name, the title, yea the honour ād dignitie of gods people, and among them, were som of gods chosen children: for whose comfort (after long affliction susteined in Babylon) were those other wordes spoken And so except that ye be able to proue that the people of Israel and the citie of Ierusalem had no greater prerogatiue euen in the time of their greatest blindnes and vnthankfulnes (before the comming of Christ Iesus in the fleshe) then had other nations, ye conclude nothing. But yet wonder it is, that ye can make no difference betwext the tymes, in which the one, wordes and the other were spoken. The wo was pronoūced (you say alas which the text hath not) against them, what tyme they had declined from God, when they toke counsel of them selues when they could not abide the admonitions of the Prophetes: but the comfortable promes of delyuerāce was made, after that vengeance was powred furth vpon the proude contemners, and after that the hole bodie was sore tormē ted by great oppression and long impresonement. Do ye not thinke that their might be great alteratiō in that people within the space of an hundreth yeres? for so long was it betwext the daies of the Prophete and the daies of their last captiuitie vnder Nabucadnezer, after which tyme also did this former promes of gods remembrance of thē onely take place. Might not the one [...]e spoken of those which should be punished (yea let it be that they were the reprobate) and the other to the people of God, to whom by his own holines he had promised deliuerance? Do ye thinke that because the same Prophet speaketh both [...] the sentences, that therefor they do appertein to one estate ād [Page] condition of people? I haue proued the contrary by Christes plain wordes. For his mouth pronounced destruction against Ierusalem, and yet sendeth he the ioyfull tydings of his resurrection to his disciples with that most singuler cōfort that God remained vnto them both God, ād father: and euē so doeth our Prophet Isaiah: for in the o [...]e place he speaketh to the obstinate contemners, but in the other place he speaketh to the afflicted children. Wey I besech you the scriptures of God with greater reuerence. The wordes of Christ ye likewies falsifie.Matt. 7. for he speaketh not of any common loue which he beareth to all mē, but affirmeth,Luc. 11. that our heauēlie Father geueth good thinges, or as Lucas affirmeth, giueth the holie Gost to such as aske of him. Ye must proue first, that all aske in faith, and according to his will (which be the peculiar prerogatiues of the childrē of God) before that Christes wordes can serue for your generall multitude, either yet that you shall thereof be able to proue that God loueth all men a like.

Ye take your pleasure in reasoning with vs, whom ye terme Careles by necessitie. I will not recompence raling with raling, but I pray God that thow (the writer of this book) shew hereafter greater diligence in godlynes, then of many daies thow hast done where so euer thow hast hanted. We vse not to subiect God to our corrupt affections, but with reuerence and fear we leaue to his godlie wisdom the ordering of his creatures, neither yet can you be able to proue, that we either by word or writing haue affirmed, that the principall end of any mānes creation was perpetuall paine. But we affirme, as before we haue declared, that God for him self and for the manifestation of his own glorie hath created all thinges. But of this we must after more largely speake.

The finall conclusion which ye collecte of nature, is that God hath created none to miserie nor pain.The blasphemy of Anabaptistes. For that your master Castalio feareth not most blasphemously to affirme, sayīg, yt if he hath so done, he is more crewell thē any wolfe. O heauen and earth reuenge this blasphemie.

[Page]That man which here suffereth miserie and much clamitie, yea and that also shalbe adiuged to the fyre inextīguible, is created of God, or (as you affirme) is the birth of God: I suppose your selues will not deny. And that he suffereth all miseries; by gods iust iudgementes, and by his will expressed in his worde, the scripture b [...]areth record. For God saieth to the woman, in sorow and dolor shalt thou beare thy children. To the man: In the sweate of thy face shalt thow eate thy bread, and also: cursed is the earth for thy sake. [...] 3. Which (and many mo places) plainely witnes, that God hath inflicted pain vpon man whom he hath created. You answere: That did God for the sin of man, I confesse: But yet is your foot fast in the snare. For after sin, man ceased not to be the creature, & (as ye will terme him) the birth of God If thē God; be subiect to the law of nature (as before we haue said) and now agane repete, that your vanitie and ignorance may the more appere, so that he is boūde to do the self same thing to his birthes, that nature moueth vs to doto our childrē. I ask first why did God suffer man created to his own image to fall in to sin? assuredly no naturall father will wittingly and willingly suffer his children to fall into apit or dongeon to destruction. And secondarely I aske, why did not God (who is omnipotent, hauing all wisdom and goodnes) prouyde an other medicine for man, then by death to ouercom so many miseries? Thirdly if God wold that none shoulde be borne to miserie, why did he not clearly purge the nature of Adam? why did he not stay that venom and corruption in our first father, why did he permitt it to infect all his posteritie? There is no shift that here can serue you. For if you say, God was prouoked by the sinnes of the posteritie, which he did forese to be in them, so to do: I answer, that he foresaw nothing, which his eternall and infinit power might not haue remoued ād remedied, if so had pleased his godlie wisedom: for then as now, was he the God. who alone may do what so euer he will in heauen and in earth. And further I say, that the foūtain being shet vp, the flowing of sin by [Page] naturall propagation should haue ceased. To gods permission we shall after answer. To put end to his mater, if ye cōsider nothing els in the great varietie of gods workes but the onely miserie of the sufferer, ād sin which (we denie not to be a cause of the same) ye haue no better profit [...]d in the schoole of Christ, then had the disciples, whē seing him that was born blind, they demanded this question, Master (say they) who hath sinned, whether this mā or his parentes? that he should be born blind? No other cause did they se of his miserie but sin. And to thē it was strāge that any man could sin so greuously before he was borne, that for the same he should be punished with perpetuall blindnes during his life. And that he should suffer such miserie for the offences of his Parentes, appered to them to repugne to gods iustice, and to that sentence which before he had pronounced by the Prophete Ezechiel affirming, that the son should not beare the iniquitie of the father. But Christe Iesus in correcting their error, giueth to you a profitable lesson if ye can receaue it: affirming, that neither he, neither yet his Parents had sinned that so he should be borne, but that the glorie of God should be manifested in him. If gods glorie be declared and made manifest euen by the miseries which som creatures sustein: Dare you therefor accuse God of creweltie? Consider your bold foolishnes, and repent your blasphemies before that vengeance strike.

After that ye haue concluded as you thinke, our opinion to be naughtie, by arguments drawen from nature, you make a bold promes to proue the same by plain scriptutes: And yet your first entrance is but by a reason not well grounded vpon these scriptures which ye alledge. Thus ye write: If God hath ordeined the most part of the world to perdition then were his wrath greater then his mercie, but the scripture witnesseth that his mercie is ouer all his creatures. Ergó (will ye conclude) He hath not created the most part of the world to perdition. To proue that gods mercie is greater then his wrath, ye bring furth the wordes of Dauid. Psal. 30. & 45. Isaiah. 54. and of God him self proclaming [Page] his own name vnto Moises: for these wordes are not the wordes of Moises (as ye alledge) but were spoken by God him self in the eares of Moises.

To the Maior I haue answered before, that falsly ye burden vs, that we affirme that God hath ordeined ye most parte of the world to perdition: for we presume not to define what nomber God shall saue, and how many he shall iustly condemne, but with reuerence we do referre iudgemēt to him, who is the vniuersall creator, whose goodnes and wisdom is such that he can do nothing but wisely, and whose iustice is so perfect, that his workes are exēpted frō the iudgement of all creatures. But the second part affirmyng that if God condemne mo then he shall saue, that then his wraith is greater then his mercie, is so irreuerēt, so bold, and blasphemous, yt scarsly coulde I haue thoght, yt ye deuill him self could haue imagined a more manifest blasphemie. Who hath giuen the balance into thy hādes? (I speak to the most blasphemous writer) to pōder ād wey gods mercie, and wraith after thy corrupt iudgement? if thow claimest the helpe of these former scriptures they proue no more that which thow pretendest, then if thow shouldest affirm that God shall saue the deuill, because his mercie is aboue all his creatures. We do not deny but yt ye most wicked men are participant of gods mercie in temporall felicitie (yea and yt farre aboue his chosen childrē) that he maketh his son to shyne vpō the good ād bad, that with long suffering he calleth them to repentance and delaieth their most iust cōdemnation. But what wilt thow hereof cōclude, that God hath ordeined mo to saluatiō, thē to perdition? orels is his wraith greater thē his mercie? Blasphemous mouth, who hath taught the to appoint a law to God? The day shall come (if spedelie thow repent not) yt thow shalt fele what punishmēt is due to such as go aboute to bring the eternal God and his incōprehensible iudgemēts vnder ye thraldō of their corrupt reason. But leauing thee, I return to those, whō gladly I wold īstruct, ād to thē I say: that the wordes of Dauid and of Isaiah do speake of that rich and inestimable mercie, which God laieth vp in store for his chosen children: to whom althogh God somtymes [Page] shew him self seuere and angry, yet indureth that but for a short, space, but his mercie is euerlastīg, ād his goodnes infinit, by the which he marieth his chosen children to him self for euer, and whether that these wordes be onely spoken to the elect, orels that they be generally spoken to all, let the holie Gost decyde the controuersie.Psal. 145 After that Dauid hath affirmed that God is liberall mercifull, patiēt and of great gentilnes, and also that he is good to all, and that his mercie is ouer all his workes, that the eies of all creatures look vpon him, and that he is iust in all his workes: by which sentences he praiseth the goodnes, the mercie, and the prouidence of God in the regiment & gouernement of his vniuersall creation, which goodnes ād mercie do so abounde, that the innumerable iniquities of mā kind and his detestable ingratitude cā not vtterly hinder the same from the creatures. After these cōmon mercies (I say) whereof the reprobate are oftē partakers, he openeth the treasure of his riche mercies which are kept in Christ Iesus for his elect: Saing, the Lord is nigh to all that vpon him, to all that call vpon him in veritie: he doeth the will of those that fear him, and he heareth their crie, and saueth, thē. The Lord kepeth all those that loue hī, but he destroieth all the wicked.Note the plain difference. such as willingly delite not in blīdnes, may clerely se, that the holie Gost maketh a plaine differēce betwext the graces and mercies which be cō mō to all, and that soueraign mercie which is immutably reserued to the chosen children, and further that the Lord himself shall destroy the wicked, albeit his mercie be ouer all his workes. And so that mercie by the which God pronoūceth to gather his Church is euerlastīg, ād is not cōdmō to ye reprobate, but is onely proper to ye flocke of Christ Iesus. The wordes of God spoken vnto Moises do no more serue your purpose then do the other.Exod. 20. For God in his law expressedly doeth witnes to whom it is that he will shew mercie to thousandes, to witt to those that loue him, and kepe his commandements, and vpon whom will he prosecute the iniquitie vnto the third and fourth generatiō vpō those (saieth he) yt hate me. If here of ye cōclude yt [Page] his mercie towardes all is greater then his wraith ye conclude amis. For ye confound those whom God hath separated and deuided, he promiseth mercie to the thousand generation of those that loue him and threatneth to punishe the iniquitie of the fathers to the third and fourthe generation vpon those that hate him. Hereof iustly ye can no further cōclude, but that the mercie of God is greater towardes those that loue him, thē his wraith against those that hate him. And so far will we confes with you. but if you abide in your error, concluding as you plainely do in this your booke, that the wrathe of God must be greater then his mercie except that he saue mo then shall be cōdemned (as som of your sectes hath lately affirmed) we fear not to affirme that your blasphemie is intollerable. Or if you think (as some alledge vpon Origene that) becaus gods mercie is infinit and extendeth vnto all his workes, that therefor the reprobate can not but once obtein mercie. The plain scripture cōuicteth you. For it affirmeth, that the wraith of God abydeth vpō the vnfaithfull, that their fyre shall not be quenched, and that their worme shall not die. If ye shall vnderstand that the elect hath nothing which they receaue not of mercie, and that the punishment of the reprobate is most iustly deserued,Howgods mercy is greater then his wrath. you shall not mesure gods mercie and his wraith by the multitude nor by the nombre, but ye oght to consider that where none is worthie of gods mercies by their own merits, yet hath it continued from the beginning and shal cōtinue vnto the end, euer extending the self to gods children being in miserie. and so this mercie must far surmount all wraith and iudgement: for where the wraith of God once kindled against sinne oght to haue consumed and deuoured all, mercie preualeth, and delyuereth those that iustly might haue bene condemned. And in this sense (say we) that gods mercie far surmounteth his iudgementes, which interpretation if you admit not, we will send you to reason with God, and to impugne the same, if you be able by manifest scriptures. Now to the rest.

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THE ADVERSARIE.

Of all sortes and Sectes of men,The six te sectiō I haue iudged them to be most abhorred which are called Athei that is to say, such as denie that there is any God. But now me think these carelesse men 1 are much more to be abhorred, my reason is because they be more iniurious to God then the (Athey) for he is les iniurious to a man 2 that beleueth that he is not, then they he which calleth him a cruel mā a tyrant, and an vniust person, so are they les iniurious to God which beleue that he is not, then they which say he is vnmercifull,3 cruell, and an oppressor. Now what greater crueltie, tyrannie, and oppressiō can be, then to creat the most parte of the world 4 to euerlasting damnation, so that by no maner of mean they can escaip, and auoid the cruell decre and sentence against thē. Seing 5 the Philosopher Plato iudged them vnworthie to liue, and to be suffered in any commō welth which spake euill of God, what oght our iudgements to be of such men which haue so wicked and opinion of God? what so euer our iudgement be of them, and what so euer their deseruing be, let vs labore rather to win them then 6 to lose them. But forasmuch as he which toucheth pitche is in danger to be defiled there with. Therefor oght we to walk warely with such men, that we be not defyled and infected of them. Specially seing that now a daies this horrible doctrine doeth freate euen as the disease of a cankar which infecte from one membre to an other vntill it hath occupied the hole bodie without it be cut away, euen so this error hath alredie infected from one to an other a greate nombre. The lord grante them the true meaning and vnderstanding of his worde, whereby they may be healed, and the sicknes cut of, the membre being saued.

ANSWER.

Becaus that in all this your long discourse,To the 1. ye more shew your malice (which vniustly against vs ye haue conceaued) then yt either ye oppugne our beleif, either yet promote your fals opinion. I will not spend the tyme to recompence your dispite. Onely this I will offer in the name of all may brethren,To the 2. 3. 4. & 5. that if you be able in presence of a lawfull iudge and magistrate euidently to cōuict vs, yt either we speak euill of God, either yet yt by our writinges, preaching or reasoning, it iustly can be proued that [Page] our opinion is euill, of his eternall maiestie, power, wisdom, and goodnes, that then we refuse not to suffer the same punishment which you by the auctoritie of Plato iudge vs worthy of. Yea we further offer our selues willingly to vnderlie the verey death which God by his law hath appointed to all blasphemers prouided that you refuse not to vnderlie the same penaltie,Deut. 19. if falsly ye accuse vs. What is your studies to win vs,To the 6. and whether our doctrine be horrible error or not, I do not now dispute. Thus you reason.

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THE ADVERSARIE.

God created man a verey good thing,The seuenth section. and dare you say that God ordeined a verey good thing to destruction? Then God deliteth in the destruction of that which is verie good. Man at his creation was a iust and innocent creature▪ for afore the transgre [...]sion 1 there was no euill neither in Adam nor in vs, and think you that God ordeined his iust and innocent creatures to condemnation? 2 what greater tyrannie and vnrighteousnes can the most wicked man in the world, yea the deuil him self do, then to condemne the innocent and iust person? Hereby may we se that these careles man by more abominable then the Athei, which beleue there is no God. But these affirme God to be as bad as the deuil 3 yea and worse: for asmuch as the deuil can onely tempt a man to death, but he can compell none to fall vnto cōdemnation, but God may not onely tempt, but also compell [...]y his eternall decre the most part of the world to damnation. And hath so done (as they say)▪ so that of necessitie and onely because it was his pleasure and will: then must God be worse then the deuil. For the deuil onely tempted men to fall, but God compelleth them to fall by his immutable decre. Oh horrible blasphemie.

ANSVVER.

Becaus that before plainely and simply I haue declared our iudgement of gods eternall election, and most iust reprobation in all these your dispitefull arguments, I will onely shew your malice,To the 1. [...] & 3. ignorance, and proude vanitie. This is your argument, God created man a verie good thing therefor he did not ordein him to destructiō. your reason is: for that is contrarie to his iustice, to ordein a good thing to destructiō. I answere if ye be able to [Page] proue that man stoode in the same goodnes, perfectiō and innocētie (he ād his posteritie whome so hieghly ye praise) in the which he was first created, then will I confesse your argument to be good. But if man (albeit he was created good) did yet willingly make him self euill how can it be contrarie to the iustice of God to appoint punishmēt for transgression, which he did not onely fore se by an idle speculation, or yet suffre and permitt against his omnipotent, will, but in his eternall counsell for the manifestatiō of his own glory had decreed the same. Against which, albeit ye cry horrible blasphemie till your braines drop out, yet haue we Moises Exod. 9. Isaiah. 6. Salomon and Paul to absolue vs from your cruell sentēce. For they do affirme that God hath created all thinges for his own glorie, and the wicked to the day of destruction, that he raised vp Pharao that his power might be shewen furth in him: that he blindeth the eis and hardeneth the heartes of some, so that they can neither heare nor se that they may conuert: That God hath prepared bothe vessels of mercie and vessels of wraith which places albit som of them seme not to appertein to the creation, yet if they be iustly weyed it shall euidently appere that the hardnes of mennes heartes,Blindnes and hardnes of hart are effectes reprobation. their blindnes and stubborn malice are not onely punishments of sinne, but also are the effects of reprobation, like as faith, obedience, and other vertues be the fre giftes of God geuen in Christ Iesus to those whom he hath elected in him. But yet to your argument, which thus ye amplifie: do ye think that God ordeined his iust and innocent creatures to damnation? what greater tyrannie and vnrighteousnes can the most wicked man in the earth, yea the deuil him self do? then to cōdemne a iust ād an innocent person.

I answer (as before) that your argument is nought worthe. For you conclude more then ye be able to proue of your two former propositiōs: which be those. God created man a verie good thing. Trew it is, and God reprobated mā and shall also condēne him whō he created good, I grant also. Therefor he damned the good thing which he [Page] created, or that thing which is verie good, I deny the conclusion. For before demnation there cometh a change in man, so that he of verie good, became extreme euill, and so gods iust iudgements found nothing but that which is euill to condemne. You forme your reason, as that God had so created mā good, that he by no meanes after could be made euill, which last part is fals, and so you are deceaued. If ye cānot se iust causes why God should make that thing verie good which after should becom exttreme euill, accuse your own blindnes, and desire of God to repres in you that presumption and pryde, which against the eternall Sonne of God you haue conceaued,Why God treated mā good whō he ordeyned neuertheles to fall. and so your eyes shalbe illuminated and you shall se first that becaus the creator is infinitly good, that therefor it behoueth the creatures in their original creation to be good. And so I doute not was the deuil created good, but in the veritie, he stood not. And secōdarely that because the iust iudgemēts of God were no les to shyne in the damnation of the reprobat: then his infinite mercie was to be praised in the vessels of honor, it behoued the one and the other to be innocent and good in their creation. For if the original had bene euill, God iustly could not haue after dāned that which he had made no better. but so we must confesse that it was good that (yet willingly corrupting the self) mā made away to the most iust executiō of gods eternal coūsell. And last that the eternall purpose of God might in tyme be notified vnto mā, wc was that God wold bestow greater liberalitie, shew greater loue ād mercie in the redēption of mā iustly damned then that he did in his creation. Of nothing he did creat him (for his corporall substāce was made of the dust (which somtymes was not) to his own image and similitude, to him he gaue the dominion of all creatures, these were documents of a true loue. But if they be compared with that loue, which in Christ Iesus we receiue and that of fre grace, they are no thing. For what is the dominion of earthlie creatures in respect, that we shall reigne with Christ Iesus for euer? [Page] what were the pleasures and fruites of Paradise in comparison of those heauēlie ioyes which sainct Paul affirmeth can not enter in to the heart of man? If man had stand perpetually in Adam, neither had the loue of God so wonderously bene notified vnto vs, neither yet had place ben grāted to his fre grace ād mercie, wc we receiue in Christ Iesus. For mercy properly hath respect to miserie. But ye cheif comfort of gods children is, that as they fell in Adam, so are they new transferred in an other that is in Christ Iesus, to whom they are giuen, and who (as before we haue proued) hath so receaued them from the hand of his Father that he shall giue lief euerlasting to so many as the Father hath giuen him. If ye (I say) can not admitt these reasons, why it behoued mā to be created good, and yet after to fall in to sin and merserie, accuse your selues, storm not against God. for he will not be subiect to your reason & iudgements: your horrible blasphemies against God, and your dispitefull raling against vs at this tyme I will omitt. and how impudently ye leap from the purpose of gods reprobation to the execution of his iudgement, shalbe spoken, in weying this your reason which thus foloweth.

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THE ADVERSARIE.

The scripture witnesseth that we did fall in Adam.The eight section. for damnation came of one sinne vnto condemnation: then did we all stand afore in Adam, for none falleth but he that standeth. If we did all stand then were we all predestinate to lief for as our fall here is to damnation and death, so is our standing vnto saluation 1 and lief. And to confirme this we haue many testimonies in the word, which proue vs to be elected chosen, and predestinat 2 to lief afore the fall, but none that proue any man to be abiected, cast away, damned, and reprobate afore sinne by which death entred into the world. Paul to the Ephesians saieth.Ephes. 1. God did choose vs in Christe before the foundations of the world were laid, and ordeined vs before through him to be heires vnto him self, and were t [...]erunto predestinat. I pray you shew me any testimonie of the scripture which so manifestly proueth that God hath 3 [Page] 4 reprobate any before the foundations of the world. God hath no respect of persons.Psal. 49. For he calleth the world from the rising vp of the son vnto the going downe of the same.Iob. 34. he made bothe small and great and careth for bothe a like for they be all the work of his handes.4. Esdr. 8 And Esdras saieth, it was not gods will that man should com to nought. but he prepared lief for them. The holie 5 Gost saieth that God hath not made death neither hath he pleasure in the destruction of the liuing. for he created all things that they might haue their being, yea all the people of the earth hath he made that they should haue helthe and their should be no destruction in them and that the kingdom of hell should not be vpon earth.Sapient. 2 what can be more plainely and more directly spoken against this error? In an other place saieth the holie Gost: God created man to be vndestroyed: and agane God ordeined man that he should order the world according to equitie and righteousnes,Sapien. 9 and execute iudgement with a true hearte, doeth God ordein 6 man to rule the world according to righteousnes whom he reprobated? Do men gather grapes (as Christ saieth) of thornes and 7 figges of thistles? euen so euerie good tree bringeth furthe good fruites. But a corrupt tree bringeth furth euill fruite, a good tree can not bring furth badd fruit, neither can a badd tre bring furth good fruite. Matth. 7. Either make the tre good, and the fruite good,Matth. 12 orels the tre euill and his fruite euill. Either grant man at his creation to be righteous and good, and then I think ye will abhorre to say that God afore the foundations of the world did reprobate his good and righteous creature, orels grant him at his creation to be an euill and vnrighteous creature. Could then righteous iudgement com of such an vnrighteous tree? further if man at his creation was an euill things then was he not the creature of God. For God sawe al that he had made, and they were verie good, if man at his creation or afore was reprobate, and ordeined vnto death, then was man giltie afore the transgressiō: for God damned none but such as be gyltie. If he was giltie afore his transgression then was he a sinner being yet innocent and iust. afore he euer consenteth or committed sinne. And so consequently of this error, I may inferre many no such absurdities as should offend any faithfull mannes eares.

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ANSWER.

As no man of hole iudgement did euer denie that in Adam we did fall, so I think you ād your sect set a part there hath ben none that euer did affirme that in Adam we were predestinat to lief euerlasting. True it is yt we stood in Adam, created in his loynes, but I suppose that ye will not hold that the children had greater priuiledge then had the father. Adam did not so stand, but that he was subiect to the law, the transgression where of made him dettour to death. To speake the mater more plainely, Adam did so stand that he might (and did) fall as the euent declared. ād were his children so elect in him that they could not fall: so ye appere to conclude. For thus ye reason: if we did all stand then were we all predestinate to lief, for as our fall here is to damnation and death, so is our stāding vnto saluatiō and lief. Assuredly these reasons appear meruelous, strāge to me, and principally that which ye bring furth of falling and standing: for it hath in the self plain contradiction. for if we fell in Adam to death, how can we stand in him now vnto lief. If you had said as that our fall was to damnation and death, so should our standing haue ben to saluatiō and lief, ye might haue had som probabilitie. For your error had onely stand in this,The ground of the Anabaptistes error. that ye do not con [...]ider that Adam was not created to stand for euer in him self▪ and much les his posteritie in him. But when ye say as our fall is to death, so is or standing vnto lief, you plainely speak, what so euer ye think, that yet either in Adā, either in our selues we both fall and stand. But this do we vtterly abhorre, for we fear not plainely to confesse that we haue no assurance either of standing either yet of lief but in Christ Iesus alone in whō we be ingrafted, and with out whō we cā do nothing.An argument [...] prou [...]th that in Adam we could not stand In few wordes to repete the answer of your former obiectiō, In Adā did no mā stand otherwise thē he did. But he did stād wt cōdition to fall and yt euē to death: Therefor in Adā did none stād to lief. The commō sense of mā will approue ye first part of this my argumēt. for who cā think that any discēding of Adam by his meanes could haue greater libertie thē he hī self had? And the euēt ād that which folowed declareth the veritie of the [Page] second part. For not onelie vpon Adam saieth the Apostle cam death. But euē from him descended death vnto all. How then could any stand in him to lief? Let reasonable men consider.

To proue that all were predestinat and chosen in Adā before the foūdatiōs of the world were laid,Answer to the scriptures shamefully abused by the aduersaries. ye brīg furth the testimony of Paul written in the first chap. to the Ephesians, which we before haue entreated, and therefor here I onely will open your falshed. Wonder it is that shame should be so far past you: that where the holie Gost plainely affirmeth, that we were elected and; chosen in 2 Christe Iesus before; the foundations of the world were laid, that this election ye should affirm to be made in Adam. If you obiect that you specifie not Adā: I answer that is all a like: for of your former argumentes it easely may be espied whom ye vnderstand. For when thus ye reason we did all stand in Adam, erg [...] we were all predestinat to lief, what is he that clearly may not perceaue that your meaning is, that we were all predestinat to lief in Adam. For els you had said nothing to proue your own purpose. For we affirm that we were elected before the foundatiō of the world was laid. But the controuersie standeth, in whom. We affirme and most cōstantly beleue, that in Christe Iesus the eternall Sonne of the eternall Father, were we elected before all tymes. This ye can not abyde and therefor ye seke all meanes to obscure the glorie of him to whō the Father hath geuen all power in heauen and in earth: somtymes ye say (as now I haue declared) that this 3 election was made in Adame: But whill that this will not serue you, ye run to an other shift alledging that the Apostle speaketh here of a generall election of the hole world, and a not of any certen election which should abyd for euer, and so in shifting from one danger ye fall into another as after in examining of that your vain reason more euidently shall appere.

Ye instantly require that we will shew any testimonie of the scripture that hath reprobate any before the foū dations of the world. If it be the pleasure of God to giue [Page] vnto you the spirite of wisdom and of reuelation by the knowledge of hī self, that the eies of your mynd may be illuminated that ye may know what is the hope to the which he hath called you, and how rich is the glorie of that inheritance, which he hath prepared for his saintes, ye shall require no place more plaine, nor more euident then the same, which most ignorantly, orels most maliciously ye do abuse, for if there be any differēce betwext the saintes, the faithfull, that be blessed with all spirituall benedictiō, betwext those (I say) yt were elected in Christe Iesus before all tymes, that in tyme be called, and by the power of the holie spirite do giue obediēce to the caller, and so are made citizens with the saintes and houshold of God, as they that are builded vpon the foundation of the Prophetes ād Apostles: if any differēce (I say) be betwext these former, and these in whom the prince of this world doeth worke all filthynes and rebelliō, whom he holdeth captiue at his pleasure, who can not repent their detestable liues, and therefor are reputed strangears from the common welth of Israel. And further if ye will beleue Christ Iesus affirming and reioising that it pleased his Father to hyde the secretes of his kingdome from the prudent and wife, and to reuele the same to litle ones,Matt. 11. ād that becaus it was his pleasure: I trust ye shall confesse that those scriptures be plaine ynough to proue that as some were elected before the foūdatiō of the world was laid, so likewies were there others reprobated, as the finall end of bothe doeth witnes: But how ye wrestle against this argumēt we shall after heare: ād how plainely I haue proued sō to be elected and others to be reprobated, reade before ād iudge with indifferēcie. If ye will cōclude that God hath 4 no certen election, neither yet that he hath reprobated any, becaus that he hath no respect of persones, and becaus he calleth the world from the rising vp of the son to the going doune of the same, becaus he made both small and great, and careth (as ye falsly alledge) for bothe a like, your affirmatiō may well be bolde, but I think, that your probation shalbe sclender. But first I must except against [Page] you, as against fals witnes. for you alledge more vpon Elihu thē in the book of IobThe aduersarie wrasteth the scripture in Iob. he affirmeth. For he saieth not that God careth for all a like. But saieth that his eies are vpon the waies of man, and that he doeth se all his goinges. And that neither you, neither any other shall haue occasion to complain of me, that vniustly I accuse you, of falsifying the plain text, I will recite bothe the purpose and the wordes: Iob in vehemēcie of disputation against his thre frendes, who constantly did affirm that God prouoked, by his sinnes, had powred furth those sodane and strange plagues vpon him: Iob I say in refelling this their accusation, and in confuting their reasons, did enter into the secretes of gods inscrutable iudgementes further thē it became any creature to do: and did seme to burdē God with iniustice in defending his own innocētie. At which reasons Elihu offended after that the other three were put to silēce takīg vpō him to reproue Iob affirmeth that the wisdom, the power, the iustice and the iudgementes of God were incomprehensible, that God could do nothing vniustly how that euer it appered to mannes iudgement, and amongest other thinges he saieth: wilt thou say vnto a king,Iob. 34. thou art wicked, or vnto princes, ye are vngodlie. How muche les to him that accepteth not the persons of Princes and regardeth not the riche more then the poore? For they be all the worke of his handes? They shall dye sodenly, and the people shalbe trobled at midnight, and they shall passe furth and take away the mightie withoute hand, for his eies are vpon the wayes of man and he seeth al his goings. Thus haue I noted partly yt none shall think that these wordes may seme to fauor your error, and partly that your vntruethe in wrasting such places may more manifestly appere. Ignorance of the tongues may be some caus in you, but in some of you I can manifestly proue that malice blindeth knowledge, and compelleth you to speake and write against your vnderstanding. God touche your heartes with true repentance and giue you his holie spirit with greater reuerence to intreat his scriptures. But now to the scriptures that ye [Page] alledge (God say you) hath no respect of persōs.Act. 10. Ergo wil ye cōclude, he hath no election. Your conclusion is fals, and my reason is, becaus that gods fre election depēdeth not vpon the persones of men, but vpon his own promes and good will▪ But to make this mater more sensible: I wil make an argumēt directly against yours.An argument directly against the aduersaries argument. God respecteth not the persons of men. But yet amongest men is found great diuersitie bothe in vertue ād in vice. Therefor there must be som cause from whence this diuersitie procedeth. Of the first part I know ye doute not, and the secōd parte is confirmed by common experience and by euidēt scriptures. for how diuerse be the inclinatiōs of mē, none cā be ignorāt, except such as do not obserue the same. Such as attribute the caus of such diuersitie to the sterres and to the influenceInfluence of the sterres. of the Planetes are more then vaine: educationEducatiō. and vp bringing doeth somwhat bow nature in that case: but neither of bothe is the cause of such diuersitie: for how many haue bene norished in vertue togither, and yet haue after fallen to moste horrible vices, and in the same perished? And contrarie wies how many haue bene wickedly broght vp, and yet by grace atteined to an holie conuersation. If the cause of this diuersitie (I say) shal be inquired and soght, it shall not be found in nature. for thereby were and are we all borne the sonnes of wraith: if in education and vp bringing, we se how oftē that faileth. The cause thereof thē must be of necessitie without man. To make the mater yet more plaine by an exēple, Paule preached Christ Iesus, to be the onely Sauior of the world both amongest the Iewes and gentiles, to som his preaching was the sauour of lief, and to others it was the sauour of death. from whence commeth this diuersitie? from the obedience, will, and faith of the one, say you. and frome the stubborne inobedience, and infidelitie of the other: you say somewhat, but not all. for true it is that faith and an obedient will, is that which we call Causam propinquam, that is the next cause to our apprehension: but what is the cause that the will of one is obedient, and the will of the other stubborne, [Page] that the one doeth beleue and the other doeth blaspheme: How so euerye do shift,The cause is not in nature of our faethfull obediē ce. the holie Gost in many places plainely affirmeth the cause not to be in nature nor yet to procede of man, nor of his fre will, but to be the fre grace of the caller, as Christ Iesus doeth witnes: None can com vnto me excepte my Father draw him: No mā can se the kingdom of God except he be borne againe, and that neither of blood neither of the will of the flesh, nor of the will of man, but of God. who toucheth and openeth the heartes of so many as he hath ordeined to lief, to aduerte and beleue the thinges that be truely preached: As those that be the shepe of Christe Iesus, who heare his voice and know the same. These and many places mo, do most plainely declare,What is the cause that some beleue and some remayn vnfaithfull. what is the cause that some beleue and others beleue not: to witt, that som are born of God, and som are left in nature, som are shepe, & som are goates. the heartes of som are touched and opened by the finger and Spirit of God, as it was said to Peter: flesh and bloode hath not reueled this vnto the, but my Father which is in the heauen, and the heartes of others left in their own blindnes and hardnes. If ye demand how is it then, that God respecteth not the person of man? I answer if ye did vnderstād a right what is mēt by acceptation of persons, or what it is to respect persons ye should not doute in this behalf.

Acceptatiō of persons is when an vnworthie person is preferred to a worthie,How God respecteth not persōs. either by corrupt affection of those that do preferre him, either yet for some qualitie or externall beautie that appereth in man. As if to the office of a king or of a bushope, should one be elected, that neither hath godlynes, knowledge, wisdom, nor yet the spirit of gouernement, because he is riche, noble of bloode, fare and lustie: and the persons hauing giftes much more excellent should be contemned: this is called acceptation of persons.1. Sa. 16. As Samuel seing Eliab and considering his beautie, and stature doeth boldly pronounce in his own heart, assuredly before the Lord, this is his anoīted. Such acceptation of persons is not with God. for neither looketh [Page] he to blood, riches, nobilitie, vertue, strength nor beautie temporall in his eternall election, but onely to his own good will, and eternall purpose by the which he hath elected vs in Christe Iesus. If ye shall consider the same place depely ye shall find that none within the hole scriptures of God more confuteth your error then it doeth. For as God respecteth not the personThat God hath not respect of persons most euidently cō futeth the error of the aduersaries of gods predestination. of mā, so respecteth he nothing, that is or can be within man, as the chief cause of his election. For what can God forese, consider or know to be in man that good is which floweth not from his fre mercie and goodnes, as it is written: we are not sufficient of our selues to think any thing that good is but all our sufficiencie is of God, who worketh in vs bothe to will and performe. Then if all vertue what so euer be in vs, be the work of God, can the work folowing, be the cause of gods eternall purpose? If the cause and the effectesThe cause and effect are diuerse. proceding of the same, be things diuerse, then are our vertues and fruites not the cause of gods election, but are the effect and fruit which of the same procede, and spring as the Apostle doeth witnes saing: God hath chosen vs that we should be holie, ād without blame And Christ Iesus: saieth you haue not chosen me but I haue chosen you, and haue appointed you to go, and to bring furth fruite. This I am compelled oft to repete, becaus in it most shamefully ye erre, arrogating to your seluses that which is proper to gods onely mercie and fre grace. If you vnderstand this former place of scripture which affirmeth that God hath no respect of persons as your book doeth witnes, to witt, that God careth a like for all, that he no more loueth the one, thē the other, except that it be for their obedience, the hole scripture of God doeth witnes against you. Was the loue of God no greater to Abraham and to his posteritie, then it was to the rest of the nations? Moises and Dauid do witnesse the contrarie: Saying: he hath not done so to any nation, and his iudgemēts he hath not shewed to them,D [...]ut. 7. onely the, hath he chosen of all nations and people, that be vpon the face of the earth, that thow shouldest be vnto him a peculiar people. And [Page] what was the cause of this their dignitie and prerogatiue before we haue declared, to witt, no vertue, no obedience, no good qualitie that was in them, but onely his fre loue, fre grace, and vndeserued mercie, as he hī self doeth plainely affirme?Rm. 9. I will haue mercie vpon whom I will haue mercie, and saint Paule: it is neither of the willer, neither yet of the runner, but of God that sheweth mercie to such as pleaseth him. And thus I say you can not iustly nor rihtly conclude, that God hath neither chosen nor reprobated any man, becaus he hath no respect of persons. for as before I haue said, his eternall election dependeth neither vpon man, neither yet vpon any thing that is within mā,Neither was nor is in vs, any thing whereby we should deserue to be elected but is purposed in him self, and established in Christ Iesus, in whom we are elected, becaus that in our selues there neither was neither yet could be any worthines, which could merite or deserue such honour and dignitie. And so God respecteth not the persons of men, their vertues, nor qualities in their election, but finding them all equall in creation, and corruption maketh difference betwext them, according to his eternall purpose, respecting Christ Iesus and not their merites. How that euer the prowde and vngodlie storme at this, I nothing doute, but the children of God do thereof receaue moste singular consolation as that it is the chefest cause why that without all trembling and feare, they stoupe before his Maiestie, and giuing thankes for these inestimable benefits do craue of his mercie such a puretie of lief as becometh 5 his children.

To your scriptures which ye alledge from the book of wisdom and frome Esdras (his fourth booke),The bookes called Apocryphes. I will shortly answere. That albeit ye will ten thousand tymes deck ād decore them with the title of the holie Gost, I wil not the more creditt them. Not that I deny but that in them there be thinges conteined, profitable to edification, but if that therefore ye will vpon any place written within them, conclude a doctrine contrarie to the rest of the canonicall scriptures, I will answer with the ancient writers, that they were not written, that vpon them should [Page] our faith be established. Lett thē serue, if so please you to exhortation, but for confirmation of any doctrine shall they neuer serue vnto me. Neither yet this do I say, that I do think any of these places (rightly vnderstand) to make any thing for your purpose, but that I will by gods grace, giue euer that reuerence vnto the veritie of God,Reu [...]rēce vnto gods holie worde. that the voices of men shall not with me be cōparable vnto it.

It may be greatlie suspected what som men now a daies do meā to ascribe that to y• holie Gost which the authors them selues did onely ascribe to their own diligence and trauelle, and were also compelled to ask perdon of the readers that they could not atteine, no not euen to the proprietie of the tōgue in the which they did write.Reade the prologue of Ecclesiasticus and the end of the last chap. of the second booke of Machab. Vseth the holie Gost I pray you whose power lowseth the tongues of the dombe, in that maner to be suppliāt vnto mē, and for his imperfection to begge pardon at their handes? Consider, and impute nothing vpon the holie Gost, which becometh not the Maiestie of God. but lest that ye should complain that yet your scriptures are not resolued, I will giue you a generall answer to all, which is this. That neither the booke of wisdom, neither yet Ecclesiasticus, neither yet Esdras in these places that be alledged do intreat any thing of election, or reprobation, but the writers in all those places which ye alledge do studie to amend the corrupt maners of their aeges, and to impose silēce to the wicked tongues of many. of whom som accused God as author of sinne which entred in by malice of the deuill, who did corrupt the good creature of God created to his own image to reule in equitie and iustice. who doeth not se but that this writer, who so euer he was, reteineth him self, within the reache of mannes vnderstanding, laboring to conuict their cōscience which maliciously imputed vnto God, that which he did not worke in them? But that they of their own fre will did follow ād obey iniquitie, and that therefor they should suffer their iust condemnation. And that this my interpretation of their myndes is true, let their own wordes witnes for thus it is writē.

They haue said with them selues,Sap. 2. not righteously [Page] iudgeīg our lief is troblesom ād short, neither is there any remedie against the death of mā, neither hath he bene knowē that hath returned from the helles, we were b [...]rn without purpose, and we shalbe as we neuer had ben [...]or the spirit is but a smoke in our nosethrels &c. in pro [...]es of tyme our name shall com to obliuion, neither yet shal any man remember our workes. Therefor let vs vse the present prosperitie, Let vs oppresse the poore man being iust, let vs not spare the widowe, neither yet lett vs re [...]erence the lōg aeged ād white heares of the ancient, but let the strength of our power, be the law of iustice. and so far furth he accuseth their open tyranny, and then concludeth these thinges, they thoght and did erre, for they were blinded by their own malice: neither haue they knowē the mysteries of God (I wonder that ye marked not this place) neither haue they hoped for the reward of holynes. for God created mā to immort [...]litie (here I note your falshode: for ye write God created man to be vndestroyed) and made him to his own similitude. Now let the indifferent reader iudge, whether you or I do nerer attein to the mynd of the wryter you (I say) that do affirme, that he denieth that God hath either elected or reprobated any man, or I that deny that to be any parte of his mynd, but say, he reproueth mannes malicious blasphemy and manifest impietie.

6 The argument which ye gather of the nynthe chapter of the same book, and wold seme to confirm by the wordes of Christe spoken in the seuenth of Mathew, hath no greater force then the former, for the writer defineth not what God had determined in his secrete and eternall counsell, but what he hath expressedly cōmitted to mannes charge by his law, and by his holie Spirit speaking in his Prophetes, and that him self doeth plainly witnesse. For after that he hath asked wisdom righteously to iudge the people committed to his charge he thus speaketh: what man is he that knoweth the counsell of God or that can comprehend in his mynd, what God wold? The cogitations of mortall men are fearefull and our opinions [Page] deceauable, &c. scarsly by cōiecture can we attein, to the thīgs that be in earth, and wt trauale fynd we those things wt be amōgest our hādes. But who shal searche oute those thīgs yt be in the heauēs, and who knoweth they coūsell, except that thow shall giue wisdom and from the hiest places shall send thy holie Spirit: for so the wayes of those that dwell vpon earth haue bene directed, and they haue learned those things that haue pleased the. Cry now as pleaseth you, that because man was made lord ouer creatures in earth (for that is the veritie of the text) to reule the world in holynes: That therefor there was no man reprobated, and he writer will answer for him self and will affirme, that he searcheth not what God hath determined in his eternall counsell, and what shall become of euerie man, (for that confesseth he to be incomprehensible), but he declareth what God commandeth in his law, and what he hath expressed by his holie Prophetes. To the which if man be found inobedient resteth no excusation (seing that gods will is manifestly declared) as Moises saieth in these wordes. The secretes appertein to the Eternall our God but those things that be reueled appertein to vs and to our children for euer,Deut. 2. that we may do all the wordes of this law.

Your argumentes which ye think most strong gathered 7 of these wordes in the 7. ād 12. of Mathew are most weak and vaine. For as we do not denie that man was created iust, so do we cōstantly affirme that in iustice he stood not, but became altogether vniust, and therefor God did not condemne man before he was giltie, as you falsly gather of our doctrine. Wonder it is, that ye se not degrees and iust causes which com betwext the purpose of reprobation, and the iust condemnation of man. This is your argument: God purposed to reiect man before he was created. Ergò he did damne him before he was criminall or glitie. Your consequent is fals far no part of gods iudgements was put in execution before man did sinne. for grace was offered to Adā after his fall: Cayn was admonished ād rebuked of his crueltie, his posterities ād sede had raged [Page] in their furie, and finally all flesh had corrupted their waies befor that gods vengeance and most iust iudgement were poured furth and put in execution against the rebellious and vnthankfull world. If you be able to proue that the sentence of death was executed vpon Adam before he offended, or that Cayn was accursed by gods mouth before he had murthered, then hath your argumēt som apperance. but if the iust causes of condemnation be found in man, and so founde in man that God in vowies can thereof be accused: then oght you to be ashamed to burden vs with that which ye your selues most folishly collecte. And further ye shall vnderstand that as the Apostle putteth certen degrees and causes which are sensible vnto vs, betwext the eternall election of gods childrē, ād their glorification, euen so put we the contrarie degrees and causes betwext the reprobation and the iust condemnation of the wicked.Lyke as there be degrees betwext election and glorification: euen so there be degrees betwext reprobatiō and cōdemnation. for as those whom God hath chosen before all tymes, in time he calleth, ād that of purpose to Christe Iesus his sōne, ād whō thus he calleth he iustifieth and that more and more vntill that flesh and the corrupt affectiōs thereof being mortified, they attein to their glorie. So by the contrarie be the reprobate, either left all together in blindnes, neuer called to the light and knowledge of gods fre mercie, or if they be called they either do condēne it, orels sodanly fall from the same, and so abiding in their corruption do still heap sinne vpon sinne till at the last their measure being full, God executeth this most iust iudgements against their continuall rebellion. Inferre now as many absurdities as please you vpon our doctrine. you procede.

§

§

THE ADVERSARIE.

You say that God reprobated and ordeined man to damnation the most parte of the world afore the foundatiōs of the world were laid,The nynte section. and yet in the creation God made all mē after his own image good and righteous, as the scripture witnesseth. for as we were all created in one man that is Adam. So were we all created in one estate that is after the image of God to lief, then if your opinion be true the ordināce of God in his election afore the world is not cōforme to his ordinance in the creation.Galat. 2. And the h [...]lie Gost [Page] saieth: If I buyld vp agane that which I haue cast doune before I declare my self to be a transgressor: if God created man to his own image vnto lief whom before the creatiō he had reprobat ād cast away, declareth he not thereby him self to be inconstant and a trāsgressour. Ye can not escaip here with your bare solutiō, where ye say afore the world, God hath not ordeined all but som vnto damnation, for in our creation all were ordeined vnto lief, for so much as we were all created after the image of God of the ordinance of God in our electiō afore the world. The Apostle writeth 3 thus. we be blessed saieth he with al maner of spirituall blessinges in heauenlie thinges by Christe according as he hath chosen vs in him before the foundations of the world were laid that we should 4 walk in thē.Ephes. 1. Here do we learn that gods ordinance in his electiō afore the world, and also his ordinance in the creation, is alwaies one. For as we are chosen in Christe Iesu, so we are created in Christe Iesu, and as we are chosen to be holie and without blame, so are we created vnto good workes. Wherefor gods ordināce in his holie electiō, and his mightie creatiō, is one, ād of like strēgth and surenes. further seing we be (as the Apostle saieth) bothe elect and created in Christe Iesu. and forasmuche as there is no damnation 5 to them that are in Christe Iesu, then is there no damnation either in the election or creation.

ANSWERE.

Because that aswell your forged lies as the vanitie of your reasons haue ben declared I will not trooble the reader with repetition of the same. And will also touche the rest of these your argumentes so briefly as I can.

Where ye reason that we were all created in one mā 1 that is in Adam: So were we all created in one estate &c. If ye vnderstād that we were all created in one estate, that is in that estate which shortly was to change, becaus that God had so determined in his eternal counsell, that by the fall of one, his infinite mercie towardes his chosen, ād seuere iudgement towardes the vessels of wraith should euidently appere in the tyme appointed by his wisdom. If this I say you vnderstand that we were all created in one estate I will not contend with you. Albeit in verey dede in that self same masse there were at once vessels [Page] of mercy ād vessels of wraith. But because ye open yo• minde, in the cōtrarie part saing: That we were created in Adam after the image of God to lief, I am compelled vtterly to dissent from you and fear not to affirme that becaus none did stand to the end in that image, but all fell euē to death in Adam: that therefor neither in Adam neither yet in that image as Adam had it, was any created vnto lief, but in Christ Iesus were all the chosen predestinate to lief euerlasting,Ephes. 1. euen before that euer Adam was created as the Apostle plainely doeth witnes. Where ye go about to proue by our opinion the ordinance of God in his election before the world,To the. 2. not to be conforme to his ordinance in the creation and so consequently God to be a transgressor and inconstant, ye declare your self not onely ignorāt, vaine and foolishe, but also irreuerent and blasphemous against gods maiestie. for ye (so far as in you lieth) spoile him of his Godhead making him to chā ge his counsell, purpose, and ordinance euen so oft as the creatures do chāge: where we by the cōtrarie labour to explane, ād not to escaip any violēce of your dartes by a bare solution (as ye alledge) but by the plaine scriptures openly we do affirme that as our God is eternall incomprehensible, and immutable so are his counsels constant, subiect to no immutabilitie nor change: cōstant I say in God him self, how so euer thinges change to our apprehensiō. And therefor we say that neither in his election before the world, neither in his creation of man to his own image and similitude, was it his eternall coūsell, purpose nor ordināce that all the posteritie of Adam should be saued. And so can ye not proue that God destroyed any thing which he had builded. Albeit to note one thing by the way: Paule wold not haue bene so bold, as to haue made him self check mate with God, he did not (I say) accuse God of inconstancie, neither did he appoint him to be a transgressor althogh he builded the ceremonies vnder the Law, and destroied them againe. But to our purpose. [...] I say destroied nothing which he had builded. True it is that man destroied that image which God had builded, [Page] but that building of God was but temporall, and for a tyme onely, but the perfect building of his churche was in Christe Iesus, builded before the foundations of the world were laid: which building God neuer destroied nor shall destroy, but shall cōsummate the work to the praise of his holie name. To him be glory.

In your hole reasoning of the wordes of the Apostle 3 you do erre in this point, as before I haue noted, that ye make cōmon to all, that which ye holie Gost maketh peculiare to gods elect. for ye must first proue all to be saintes 4 by vocation,All be not Saintes nor blessed with spiritual benediction. all to be blessed with spirituall benediction, and to haue obeyed, and all to be builded vpon the foundatiō of the Prophetes ād Apostles before yt ye be able to proue that all were elected and predestinate in Christ Iesus before all tymes. That we are created in Christe Iesus vnto good workes, is not to be referred (as ye think) to the common creation of all men in Adam, but to the new and spirituall regeneration which gods children haue in Christ Iesus: for the which Dauid did pray, saying: a cleā heart creat in me (ô God) which is no lesse called the creation of God, then was the first creation of man. for as man in his creation, neither wroght, neither yet could deserue to be created so honorable as he was, but did suffer the power of God to worke euen as it pleased his wisdom to perfourm the work. So in our new creation vnto good workes the onely grace and power of God worketh not onely the beginning,Oure regeneration to good workes is by the grace of God. but also bringeth to perfection, so that what so euer be good, holie, or iust in vs, is gods creation and not our worke. God open your eies that ye may se that neither in Adam neither yet in our selues, were we created to good workes, but in Christe Iesus alone. And then I think ye will not so much boast of your fre will.

Your last, as after ye do reason is a plain Paralogisme,5 that is a Sophisticall and fals argument: for it stādeth on foure termes against the vse of all good and solide reasoning. For thus ye procede: Saing, we be elect and created in Christe Iesus, and seing there is no condemnation to them that be in Christe Iesus, then is there no damnation [Page] neither in the election nor creation. Here be plainely foure termes. for in your Maior that is in the first part of your argument ye say not, we were elected and created in our election, and in our creation, but we were elected ād created in Christ Iesus. The secōd propositiō is most trew to witt that there is no condēnation to them that be in Christe Iesus, to such as walk not after the fleshe. but what can ye conclude hereof, that no damnation (say you) is in election nor in creation? I say your conclusion is fals and vaine for you chāge your termes, putting in the last part these two wordes: Election and creation, where ye oght to haue rehearesed these wordes: Christ Iesus: for thus you may well procede, we be elected ād created to good workes in Christ Iesus, but to them (saieth the Apostle) that be in Christ Iesus there is no cōdemnation, Ergo to such as be elected and newly created in Christe Iesus there is no damnation. This argument is formall and true. but omitting your foolishnes which oftener I am compelled to shew then gladly I wold, I go forward with your wordes.

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THE ADVERSARIE.

If God reprobated man afore the foundation of the world,The tēth section. then God reprobated man before he offended. And if God reprobated and damned man afore be offended, then is death, the reward of gods ordināce afore the world, ād not the reward of sinne. But the Apostle teacheth vs that by sinne death entred into the world and also that death is the reward of sinne. I pray you doeth either gods lawe or mannes law condemne any man afore he hath offended? I am certen ye are not able to proue it to be sothen oght you to be ashamed to burden God with such vnrighteous iudgement. Doeth not God rather forgiue the offence alredie committed? Let him be your God which condemneth the innocent afore he offend. But he shall be my God which perdoneth and forgiueth the offence alreadie committed which in his verie wraithe doeth think vpon mercie. And so with Iob will I conclude, The great God casteth away no man.

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ANSWER.

How ignorantly and how impudently ye confounde the eternall purpose of gods reprobation with the iust execution of his iudgementes I haue before declared and therefor here onely resteth to admonishe the reader that most vniustly ye accuse vs in that ye say: that we hold and teache that God damned man before he offended. This you be neuer able to shew in any of our workes. for constantly in worde and writing we affirme that man willingly fell from God, and made him self slaue to sathan before that death was inflicted vpon him. and so neither make we death the reward of gods ordinance, neither do we burden him with vnrighteous iudgement. But say with the Apostle, that death is the reward of sinne, and that our God is righteous in all his workes. and therefor be ashamed and repēt your manifest lie.To [...] That God forgiueth the sin committed, and doeth remēber mercie euen when he appereth in his hote displeasure to punishe his Churche, with thankes giuing and ioy we acknowledge. But that thereof ye cōclud▪ (as ye say wt Iob) that the great God casteth away no man, we can not cease to admonishe bothe you and the readers, that either ignorantly, orels maliciously ye corrupt and depraue the minde of the speaker in that place: Elihu saieth not as ye alledge.Iob. 36. The great God casteth away no mā, but saieth: Behold the mightie God casteth away none that is mightie and valiant of courage, He main teneth not the wicked, but he giueth iudgemēt to the afflicted. And in this behalf your master Castalio (who notwithstanding that he vseth to take large libertie in translation, where any thing may seme to serue his purpose) is more circumspect and more faithfull then you be. for thus he translateth that place. Althogh that God be excellent yea excellent and strong of courage, yet is he not so dissolute, yt either he will kepe ye wicked,Castalio is translation. or denie iudgemēt to the poore. Althogh I say, yt here is a greater libertie thē I wold wish a faithfull translater to vse, yet hath he not so corrupted ye sense as ye haue done. Elihu reasonīg against Iob affirmeth that albeit ye power of God be infinit, yet cā [Page] not his workes be vniust, but that they are wroght in all perfectiō of iustice. how beit that often (as we be dull and blinde) we do not vnderstand nor se at the first the causes of the same, yet God giueth daily declaration of his iustice, in that the preserueth and somtyme exalteth the verteouse, that before were afflicted, and deiecteth from honors the wicked and the cruell oppressors. Be iudge your self what this serueth for your purpose.

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THE ADVERSARIE.

Some other be that grant that sinne was à cause why man is reprobate,The eleuēth section. and there with they hold that gods absolute ordinance is also the caus, this saing conteineth cōtradiction in it self: for if it be gods absolut ordinance. then is it not in respect of any other thing, but as they say because it hath so pleased him, if they ment that gods ordinance is the cause why sinners suffer death, or that God ordeined that sinners for their sinne should suffer death, I could agre with them. but that were contrary to that which they haue said, that God absolutly ordeined any man afore he was, yea afore the world to death because so it pleased him. for if death be the reward of sinne, and for offence, and sinne we do die, then 2 cometh not death by gods absolute ordinance. And if I do grant that both gods absolute ordinance and also sinne are the causes of damnation after your meanyng, marke well what inconuenience foloweth thereof. first ye must grant me that gods ordinance is the principall and chefest cause, (for it can not be inferior to any other cause) secōdly ye will grant that the first or principale cause called Causa Causae, is the cause of the secōd ād inferior cause called 3 cause causate, so to cōclude, gods ordināce which is Causa causae, shalbe the cause of sinne which is Causa causata. As for a familiar exemple, the heate of the son, and the dew, cause the grounde to be frutefull, and God also is the cause thereof for he maketh the barren ground frutefull, but forasmuch as God is the principall and first cause, he must be also the cause of the same which is but the second cause. Thus it is clerely proued that if gods ordinā ce were the cause of reprobation then gods ordinance should also 4 be the cause of sinne, and God should be autor of euill, contrarie to the hole scripture, contrarie to the opinion of all godlie men, and contrarie to our faith: But forasmuch as God willing I intend to [Page] answer at length to this wicked opinion in the confutation of the third error, I will speak no more hereof in this place.

ANSWER.

No further answer nedeth to be giuen to these your most vniust accusatiōs,To the 1. then those which we before haue giuen. for neither do we so vnreuerētly speake nor write, neither yet do we vnderstād nor affirme, that gods absolute ordinance is the principall cause of reprobation, of sinne, and of damnation: but simplie we do teache, that God in his etternall counsell for the manifestation of his own glorie hath of one maste chosen vessels of honor, whom before all tymes he hath geuē vnto Christe Iesus, that they in him should receiue lief. And of the same masse he hath left others in that corruption in the which they were to fall, and so were they prepared to destruction. The cause why the one were elected, we confesse and knowledge not to be in mā, but to be the fre grace and the fre mercie shewed and frely giuen to vs in Christe Iesus, who onely is appoīted head to giue life to the bodie. Why the others were reiected, we affirme the cause to be most iust: but yet secrete ād hid frome vs, reserued in his eternall wisdome to be reueled at the glorious comming of the Lord Iesus. This one thing do we (compelled by your blasphemous accusations) repete oftener then we wold: to the end that indifferent men may se what doctrine it is, which you so maliciously impugne.

How so euer ye ioyn gods absolute ordinance and sinne togither,To the 2. we make so far diuision betwext the purpose and eternall counsell of God (for absolute ordinance we vse not in that mater) and the sinne of mā, that we plainely affirme: that mā when he sinned, did neither looke to gods will, gods counsell, nor eternall purpose: but did altogither consent to the will of the deuill, which did manifestly ganesay gods reueled will. And therefor do we affirme that neither was the purpose nor counsell of God any cause of sinne: but we say with the Apostle that by one man did sinne enter into the world. The cause whereof was the malice of the deuill, and that fre consent of man [Page] to rebelliō, whose will was neither inforced neither yet by any violence of gods purpose compelled to consent, but he of fre will and redie mynd left God ād ioyned with the deuil. Conuict vs now (if ye can) that we make gods absolute ordinance (which maner of speaking I say we abhorre) to be the principall cause of sinne.

Albeit that ye wold be sene subtill in adding your▪ Logicall termes Causa causae, ād Causa causata, yet doeth your similitude which ye bring furth for demonstration of your purpose declare that either ye haue not learned orels that ye haue forgottē the chief and principall point of right reasoning, which all reasonable men confesse to be, rightly to diuide. For if ye can not diuide betwext the will of God working all thinges for his own glorie, ād the operation of creatures, be they Son, Moone, sterres, rayn or dew, who can work nothing but as God hath appointed, I will not folow you as a God.

We say not that gods ordinance is the cause of reprobation,The iust causes of reprobatiō are hid in gods eternall counsel. but the causes of death and damnatiō are euidēt in the scriptures. but we affirme that the iust causes of reprobation are hid in the eternall counsell of God, and knowen to his godlie wisdō alone: but the causes of sinne, of death, and damnation are euident and manifestly declared to vs in the scriptures to witt, mānes fre will consenting to the deceiuable persuasiō of the deuill, wilfull sinne, and volū tarie rebellion, by which entred death into this world, the cōtempt of graces and gods mercies offered with the heaping vp of sinne vpon sinne, till damnation iustly came. These causes I say of sinne, death, and damnation, are plainely noted vnto vs in gods holie scriptures. But why it pleased God to shew merice to som, and deny the same to others, becaus the iudgementes of God are a deuoring depthe,The iudgementes of God are a deuoring depth. we enter not in reasoning with him, but with all humilitie render thankes to his Maiestie for the grace and mercie which we doubt not but of his fre grace we haue receaued in Christ Iesus our onely head.

When you shall further charge vs that we make God autor of euill, we haue good hope plainely to conuict your vennemous tongues of a most malicious lie. [Page] Now to your wordes.

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The Lord reasoneth with the inobedient Israelites which did forsake him saing:The twelth section. O my people what haue I done vnto the? or wherein haue I hurt the, giue me answer? If the Israelites had ben so well learned as you, they might haue answered, Lord thow hast preordinate us by thy immutable decre to fall away frome the, so that of necessitie we must perish, in this hast thow hurt vs with an vncurable wounde.

ANSWER.

How so euer we be learned if ye betimes repent not your vnreuerēt skoffing, ād iesting at gods eternal predestination, ye shall learn in experience, that the immutable decre of God, is most iust by the which ye fyre which neuer shall be quenched is prepared for the deuill and his angels, and for all such as with trembling do not fear his godlie Maiestie, and with sobrietie do not contemplat his iudgementes incomprehensible. And thus I leaue your blasphemous boldnes to be repressed by the power of him whose iudgementes you mocke.

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Now I intend with the helpe of God to answer to the arguments which they that be intangled with this error vse to alledge for the proof thereof,The thirtēth section. leauing such as be▪ but vaine, and ingender rather contention then edefying, answering to such as some most weghtie collected of certen places of the scriptures wherby it may be thoght that they may be deceaued, beseching the gentill reader to wey the mater with an indifferent balance, and first heare before thow refuse, and God willing thow shalt not repent the of thy labor. but forasmuch as the autor ād maīteners of this error do often make mention of election, whereby they wold cloke their absurditeis, I will first declare how election is taken in the scriptures thre maner of waies, that is generally, specially, and most specially of all. first we be all chosen and created in Christe Iesu as Paule witnesseth to the Ephesians in the first and second chapter, and conforme to this election he lightned all [Page] 3 them that cam into the world, and calleth all men to repentance bothe greate and small,Esaia. 50 riche and poore, Iew and gētil, male and female, of all estates, without respect of any person. And all that 4 be thirstie he calleth to come to the water of lief. Secondly he commandeth them which com at the first calling to renounce father ād mother, wief and childe with all other earthlie thinges, yea and them selues also. This is the secounde election where there departed an innumerable multitude which will not forsaik such thinges 5 but for their own lustes. Here departed Cayn with the monstrouse Giātes, cruell tyrants, and bloodie hypocrites, and all persecuters which shed innocent bloode. here departed Epicurus with all his bellie gods: among which was the riche glotton which dispised Lazarus, there departed Sardanapalus accompanied with venus, and all that be drowned in the lustes of the fleshe. Among which was Herodias. There departed Cresus with many rich welthie persons: among which was the rich yong man of whom we read in the Gospell, that with a sorie countenance he departed frō Christe. There departed Tarquinius the proude with such as be puft vp with the Pompe, glorie, of this world. Among which 6 was Herode [...] of whom we read in the Actes of the Apostles, that for his pryde he was striken of God and eaten of lyse. There departed Demetrius the siluer smithe with such as will not forsak [...] their filthie lucre. Amongest which were the maister and mastres of the damsell possessed with a spirit that prophecied. There departed a hole band of Stoikes with their destinie plaing fastor loose, and that of necessitie, which passeth all iuglers coming. Among them are all such as defend that of mere necessitie a few nō ber must be saued, and of mere necessitie all the rest of the world must be condemned. Who so abideth this seconde election and calling, Christ commandeth them to take vp their crosse and folow him. And thus to continue to the end: this is the third and last election of which saieth the Lord:Esaia. 48 I haue chosen the in the fire of tribulation. here the seuentie disciples departed, for they can 7 not abyde this hard saing, here doeth Iudas trudge, they which remayn suffer greate assaultes, in so much that som tyme they turn there backes to their enemies (as the Apostles did, when Christ was taken) and there do worthie soldiours stagger, stumble, and fall: as Peter when he denied his master, and swore he knew [Page] him not, And Thomas could in no wies beleue that Christe was risen, and had obteined victorie. yet they which at the voice of their capteyn ryse vp, and turne againe, and fight laufully, euen vnto the end, they are chiefly aboue all others called elect and chosen because they continuing vnto the end obtein that whereūto they are chosen, and they folow the lambe whether so euer he goeth: it is a hard thing that any such be deceaued, and fall away, forasmuch as they first are illuminated from ab [...]ue, and haue forsaken all, yea them selues, and haue altogither submitted them selues to the gou [...]rnance of their Lord and capitē Christe. They daily obtein 8 such victorie of their ennemies, that their warfare is now becom easie. And in hope they haue to subdue by the aid and counsell of their Lord, all their ennemies their ioy and comfort is so great, that they esteme all earthlie pleasure (which should draw them back) but vane, foolishe displeasante and beast [...]lyke, happie is he which vnderstandeth this to be true, not onely by sp [...]culation, but also by experience. These thre kindes of election are plainelie set surth in the historie of Gedeon, which being w [...]ll and duely vnderstanded confyr to the world.

ANSWER.

Before ye enter to confute our argumentes as ye boldly promes,To the 1. ye affirme that electiō is takē in the scriptures thre maner of waies. That is (as you say) Generally, specially, and most especially of all, which diuision with the probation of the same is so foolishe, so fals, ād so far from the purpose, that onles ye should haue occasion to calūniat, that so much of your book I passed ouer with out answer, I wold not spend the moment of an hour in answering the same.Ephe. 1. For how litle do the wordes of Paule serue for your generall election in the confirmation of your eight reason▪ and after also, I haue declared. And I leaue to be proued of your parte by the euident testimonie of any scripture, that God so oft electeth to lief euerlastīg as he commandeth man to refuse him self orels as he giueth his further grace to such as he hath called to the knowledge of him self, and of his onely beloued Sonne Christ Iesus. That there is a generall vocatiō by the which the world by som maner of meanes is called to the knowledge [Page] of God and a vocation of purpose which apperte [...] neth to gods children onely I fynd in scriptures.To the 2. But that there is any election to lief euerlasting, except that which is and was in Christ Iesus in the eternall counsell of God before the foundation of the world I am assured that neither scripture affirmeth,Iohn. 1. neither iustly can it be gathered vpon any sentence of the same. That the true light (which is Christ Iesus) illuminated all men commyng in to this world we confes:To the 3. but what will ye thereof conclude. Ergò say ye: all are elected in him to lief euerlasting: I deny your consequence. And say that albeit man be indewed wt the light of reason and vnderstāding which no doubt procedeth from Christe, and is not of nature onely, yet doeth it not therefore consequently folow that euerie man that hath reason is elected in Christ to the lief euerlasting. if ye ask, for what purpose then doeth their lightning and illumination serue thē,Rom. 1. the Apostle doeth answer you, that they may be inexcusable: wc reason, if it satisfie not your curiositie,To the 4. quarell with the holie Gost. If you be able to proue that all that be called, do earnestly repent, and that all be thirstie to whom the waters of lief are offered, ye haue said somewhat to proue a generall election. But and if it be euident that a great nombre do rather repyne against the trueth, nor repent their iniquitie, which it reproueth, and that mo do either seme to haue no thirst to righteousnes, orels do drink of the stinking pudles of mannes doctryne, then that they will receaue those holsome waters of lief wc Christe Iesus giueth to his Churche, then haue you proued no part of your purpose.Isaiah. 55. And wōder it is yt in ye wordes of ye Prophet ād in ye wordes of our master Christ Iesus also, ye se not a plaine differēce made. for ye Prophete calleth not al indifferently to drink of these waters, but such as do thirst. And Christ restreineth his generalitie to such as did trauale and were burdened wt sinne: such I say he confesseth him self to call to repentance. But to such as were iust and hole, he affirmeth that he was not sent. And so yet once agane I affirme that the scriptures of God make [Page] but mention of one Election to lief euerlasting. I am not ignorant that Saule was elected to be king ouer Israel and Iudas also to the office of an Apostle: but whether thereof, you be able to conuince that they were both elected to the lief euerlasting in Christe Iesus, before that they did offēd (for so you affirme) I remitt you to your proofe. I feare not to proue that by the veritie him self, Iudas is called the deuill, long before that the holie Gost maketh any mētion,Iohn. 6. that it entred in to his heart to betray his master.

It may appere to some that in heaping of your exemples and histories,To the 5. which ye adduce for your especiall election (as ye terme it) ye rather delyte to renew your memoire, then substancially to proue your purpose. For if a mā should thus reason against you. The shepe of Christe which by the eternall purpose of God,An argument against the aduersaries forged diuision of gods election. be especially elected to lief, heare his voice and with reuerence do know and obey the same. But these whom ye rehearse, did heare the voice (as ye alledge) but neither did they know nor obey it, Ergo they were not the shepe elected and especially chosen. if thus I say any man should reason, prepare for your answer. And farther how ye be able to proue that Sardanapalus, Croesus and Tarquinius the proude can be placed in this rank of your especially elected, I can se no good reason. for except that calamitie and gods iust vengeance did folow their insolencie, filthie lief, and pryde, I fynd in histories no speciall message sent vnto them from God. But this ye may vnderstand by som secrete reuelation which ye haue receaued of late in your perfection.To the 6.

That ye place vs with the hole band of the Stoikes who with their destinie play fast or loose and that of necessitie which as you say passeth the conning of all iuglers. Althogh we do not greatlie feare the force of your sentence, yet must we appeale to a more righteous and indifferente iudge, that is to the Lord Iesus: to whom all iudgemēt is giuē. ād in ye meā tyme we further must require such as be indifferent in this mater to iudge betwext you ād vs, whether yt we or ye be those yt play fast or loose in [Page] that which ye skoffingly call destinie and stoicall necessitie, and we call gods eternall election and purpose immutable. We affirme that gods election in Christ Iesus is so certen ād his eternall purpose to saue his churche is so cō stant,Matth. 16 that against the faith of gods elect shall not the Portes and gates of hell preuale in the end: that neither can lief nor death, thinges present nor to com seperat and disseuer vs from the loue of God which is in Christe Iesus. That this foundation is stable the Lord knoweth his own:Rom. 8. and therefor shall euerie one that incalleth the name of the Lord depart from iniquirie. for we are not called to vncleannes but vnto sanctification and holynes by the power of that Spirit who raysed from death Iesus the great Pastor of our soules, which holie spirit frely by faith (which also is the gift of God) doeth so reule and reign in our heartes, that albeit the flesh lusteth against the spirit yet are we assured of victorie by the onely power of him, who hath ouercom the world. This is our doctrine, faith and professiō. But you affirme as after plainely ye write, that none is so elected in Christ to lief euerlasting, but that he may fall, becom a reprobate and finally be condemned, and cōtrary waies, yt none is so reprobate in gods eternall purpose, but that he may becom elect ād so be saued. That in God there is neither election nor reprobation but according to mannes disposition: so that when men haue good motiōs, and be godly disposed God doeth elect thē, and write their names in the book of lief, but when they chāge and turne to iniquitie he doeth reprobate them and blotteth out their names out of the book of lief. Let now all creatures iudge betwext vs and you whether of the two play fast and loose and surmounte iuglers in cūning.To the 7. Frome the third kind of election, which ye call most especiall how you be able to proue that the seuentie disciples did so depart from Christe that there was no difference betwext them and the trudging of Iudas (as ye terme his horrible treason) be iudges your self.Iohn. 6. In the sixt of Iohn we read that many of his disciples left him and fallīg frō him did go with him no more. But whether these were the [Page] hole seuentie whom he sent to preach or others who for a time did folow him it is not expressed, neither yet doeth the text say that all his disciples fell from him, but many departed. further it appereth to me verie rashe iudgemēt to pronoūce that none that departed from Christe at any tyme in his lief before his death vpon the crosse,The fre wil mē iudge rashly. did at any tyme after, return vnto hī, but that all such did remain in damnation with Iudas. For I fynd that all his Apostles did flie and leaue him, and yet we know they were called againe. And so also do we fynd were two of the disciples to whom Christ appering betwext Ierusalem and Emaus did first instruct them and after reueled him self vnto thē. This I note to giue you occasion to be more circunspect in so weghtie maters.

Towardes the end of this parte,To the 8. thus ye write (of those whome you say haue subiected them selues altogither to the gouernement of their Lord and capteyn): they daily obtein such victorie of their ennemies that their war fare is now becom easie, and in the hope they haue to subdue by the aid and counsell of their Lord all their ennemies, there ioy and comfort is so greate that they esteme all earthlie pleasure, which should draw thē back, but vaine.

These wordes augment in me that suspition which before I noted to witt that ye haue a further fetch in this mater then your rude scholers vnderstand at the first:The perfecdtiō that the aduersaries pretend in this lyfe. to witt that euerie one of you shall becom Christes, so perfect ād cleā, that in you euen in this lief shall rest no ennemie to be ouercome except death onely and that this is the opiniō of your greatest Angelles I am able to proue by sufficient testimonie, I mean by their own hand writinges. But how far S. Paul was from that perfection, yea euen when he was redie to be offerred in sacrifice for the testimonie of Christe Iesus, he eshamed not to confesse, thus writing to the Philippians, after that he had affirmed that all iustice which before he looked for in the law was becom to him as domage and doung, to the end that he might winne Christ, and be found in him not hauing his own iustice which was of the law, but that which was by the faith of [Page] Christ Iesus.Philip. 3. he addeth: Not as thogh I had already atteined to the mark, (vnderstanding to that iustice which he hoped for) either that I am alredy perfect, but I folowe if I may comprehend that, for whoes sake I am comprehended of Christe Iesus. Brethren I think not with my self to haue atteined to the mark, but one thing I do forgetting that that is behind I endeuore my self to that which is before. here the Apostle, who had foghten somwhat lōger thē some who now can bragge of an easie battell, confessed, he was not yet perfect, neither yet that he had atteined to that estate, that is to the resurrectiō of the dead to the which he daily did contend. The other poyson which in these your former wordes I espie, and therefor of conscience must admonish my brethren is: That ye be proud contemners of the fre graces of God offered to man in Christe Iesus. for with the Pelagians and Papistes ye are become teachers of fre will, and defenders of your own iustice. for how coldly ye speak of Christ Iesus and his power, these your wordes may witnes.How strōg the aduersaries wolde seme to be. They are in hope (say you) to subdue their ennemies by the aid & counsell of their Lord, are you becom so strong and your warfare so easie that the coūsell of your captein is sufficient for you to conquire your ennemies? you sodenly did repent that ye had confessed that the aid of your Lord was necessarie for you: and therefor to mitigate and extenuate that, immediatly ye adde by the coūsell of their Lord. Is this I pray you vnfeanedly to cō fesse that without Christ ye may do nothing, that of your selues ye be not able to think one good thoght? That it is he that beginneth and to the end performeth the work of our saluation? God of his greate mercie and for Christe Iesus his sonnes saik, preserue his Church from your pestilent vēnom.To the 9. What ye mean by the historie of Gedeō in the (which say you) well and duelly vnderstanded be your thre kindes of Election plainelie set furth, because ye your self do not expresse, I will not deuyne. The copie which came to my handes was in that place imperfecte. for after the former wordes it had onely written Confyr [Page] to the world. And because I will not take vpon me to alter any thing in your wordes I leaue them to be corrected by your selues, ād your mynd further to be explaned in that point: if so it shall seme good vnto you. Ye procede saying.

§

§

THE ADVERSARIE.

The first argument of them which abuse gods holie predestination is easely soluted,The fourtēth section. their argument is this. where so euer there is election, ther is also reprobation of the same sorte. But God elected som men afore the foundations of the world. Ergo he reprobated som other men afore the world. The first part of this argument is false, That wher so euer there is election, there is also reprobatiō of the same sorte. for gods election afore the world hath no respect vnto his cōtrarie reprobation afore the world. Yea there is no such word nor phrase in the hole scripture but gods election afore the world, is generall to all men, as his calling is generall without respect of persons. This is all redie sufficiently proued, yet som of you do grant gods calling to be generall, but not his 3 election. And in this ye accuse God of hypocrisie, you wold make him a dissembler lyke vnto your selues, which often times with your mouth do offer and promes that which ye mind neuer to perfourme.4 But God is faithfull which is willing to perfourme all that he promiseth euen to them that refuseth him. And thogh they attein not the promes because of their vnbeleue, yet all the tyme of their calling be they in the generall election, as those whom the king called to the mariage, Notwitstanding they came not, yet were they chosen to be partakers of the mariage, and the seruant 5 to whom the master forgaue all his debtes, was chosen notwithstanding he atteined not that,Isaia. 48 wherunto he was chosen, but became a reprobate, abusing the goodnes of his master. God is no hypocrite, which calleth men owtwardly, and forgeueth debtes onely with the mowth, but euē from the hearte, willing to giue sal [...]ation to all them to whom he offereth it. And the cause why such do perish is their obstinatnes to gods grace: and as the Lord saieth their stifneck which hath an yron vaine and their browes of brasse which dispyse the goodnes of God, they became cast awayes, Becaus (as saint Iohn saieth) they loue darknes [Page] better then light, And as EsdrasEsdr. 9. saieth thei kept not that which was sowē in them. whereof we may gather that they becom reprobates,I [...]rem. 2. because they rather refuse the grace offered and grafted in them, then that they are ref [...]sed. Notwithstāding both may be conueniently spoken: for because they haue forsaken me, I will also forsake them, saieth the Lord. And agane saieth the holie Gost. Cometh not this vnto the, because thow hast forsaken 6 the Lord thy God. further that this is vntrew, where so euer there is election ther is also reprobation of the same kynd, it may be easelie proued by the inconueniēce which cometh therof.Esaia. 42. & 43. Christ is the elect and chosen of God, As then: Behold this may seruant vpon whō I lean, my elect in whom my soule is pacified. And in an other place.The scriptures affirme that there be many fals Christes & fals Prophetes But Iesus Christe is our onely Sauior: without whome there is no saluation. Thow art my witnes saieth the lord, and my seruant whom I haue chosen, and wile you say therefor that there be mo Christes which be reprobate. for ether this saying, where so euer there is election, there is also reprobation of the same kynd is false, orels there must be mo Christes. That were much lyke to the saing of a Iew which when he had talked with a faithfull man verie much concerning the temporall and worldlie dominion and honour of Messias, the christian proued by the prophecie of Daniel, ād also by the prophecie of Isaiah that Messias should be euill entreated euen of the Iewes, and put to death as an offender. Here the Iew being driuen to a narrow shift rather then he wold applie and confesse the trueth, he rather confessed that there should com two Messias of whom the one should be dispysed, and the other magnified. And if ye be so mynded that rather then ye will departe from your error, ye had leuer confesse mo Christes (of which som be chosen, and the others reprobate) Surelie then I think it is no faithful mans duetie to reason with you.

ANSWERE.

Easie it is in dede to solute those argumētes wc in our names ye falsly forge either by adding such patches as in our writings cā neuer be foūd,To the 1. orels by so peruerting our mindes, yea and the minde of the holie Gost that if possible it were, ye wold obscure the brightnes of the son, ād take frome creatures, the benefitt of the same, to the end that in your darknes ye might still remaine. And therefor [...] can not but complain of your deuilish malice which causeth [Page] you to peruerte ād writhe wordes well spokē and reasons godly and substancially made.

Shew if ye can in any of our writings that we affirm that where so euer there is election there is also reprobation of the same sorte. Shew that clause I say of the same sorte and I will confesse that ye haue red more then I haue done, of that mater, which neuertheles I hardly can beleue. But to the end that the simple reader may vnderstād how we do reason of election and reprobation by the contrarie effectes I will adduce not our reasons lately inuented, but twentie yeres ago committed vnto writing by that notable instrument of God Iohn Caluin,Institu. 2. Cap. [...]ec. 78. who thus speaketh, wonder it is saieth he that Chrisostom did not call to mynd that it is the election of God wc maketh difference betwext men. We feare not to grante that which S. Paule in greate cōstancie doeth affirm. To witt that all together are wicked and giuen to malice, but with him we adde. That by the mercie of God it cometh to passe tha [...] we abyde not in wickednes. Therefor seīg that naturally we all labor wt a like sicknes. These onely receiue health and amend to whom it hath pleased the Lord to put to his curing hand, others whom by his iust iudgement he passeth by, do languishe in their corruptiō, till they be consumed. Neither yet from any where els doeth it com that som continue to the end, and others fall in to the curse which was begonne. for because that persuerance it self is the gift of God, which is not commonly giuen to al: but he frely giueth it to whom it pleaseth him. If the cause of the difference be soght, why som constantly continue, and why others fall away by instabilitie, none other cause may be assigned, but that the eternall God susteineth and strēgthneth the one sort, by his own power, that they perishe not, and vnto the others he giueth not the strength, that they may be documētes, and witnes of mās incōstācie &c. Thus vse we to reason by ye diuersitie wc we sein mē yt one sort are elect and others are reprobate and not as ye ymagin vs to do. We say that nature hath made vs equall as concerning corruption, and yet we se great [Page] diuersitie amōgest men. We ask what is ye cause of this. If ye answere education wc som Philosophers do, that will be prouen fals, as before I haue declared: if ye say mans fre will, we procede demanding who giueth the good will, if ye alledge man him self, the scripture proueth you liers saing it is God that worketh the will and the perfourmance. if God be granted (as he can not be denied) to be the onely author of all goodnes, then ask we, why giueth he the good will to the one, and not to the other. If ye answer becaus the one receaueth grace and the other doeth refuse it, ye haue said nothing to the purpose. for we still demād, if God may not (if so it pleased his eternall wisdom) frame and forme the will of the one to as great obedience as the will of the other: fret and fume as ye list: this ye cā not denie, except that ye will be blasphemous deniers of his omnipotent power. Now of this manifest diuersitie which we se in mankinde, we conclude that God hath aswell his elect whom of mercie he calleth, by faith iustifieth, and by his holie Spirit sanctifieth, and in knowledge of him self and of his Sonne Iesus preserueth to the end, and so in the end shall he glorifie them: as also that he hath his reprobate, whom for iust causes he leaueth to them selues to lāgwish in their corruption, to passe from iniquitie to iniquitie, till that they com to perdition, as they that are prepared vessels of wraith. If this ye be not able to conuince, I send you to fight with your own shadow. for our reasons do stand as I haue shortly rehearsed which you be neuer able to moue.De eterna Dei proedestinatione Trew it is that Iohn Caluin thus writeth: Inter electos & reprobos mutua est relatio, That is betwext the elect and the reprobrate (saieth he) there is a mutuall relation, that is the one hath a contrarie respect to the other, so that the election of the which the Apostle speaketh, cā not stād except we should grante that God hath set apart one sort of men whom it pleased him from an other sorte. You heare no mētion in these wordes of your patch, Ther is reprobation of the same sorte, which I know either ye, orels your Master Castalio [Page] forged. Becaus ye wold not forgett your merie tale of your Iew,To the. 2. ye boldly denie that gods election hath respect to his contrarie reprobation. But when ye should come to the plaine demōstration thereof, ye are compelled to flie to this shift: There is no such word or phrase in the scripture. if such a reason should be made before a reasonable man, I think it iustly might be reiected. for if this be a good reason: Election hath no respect to his contrarie reprobation, because the wordes nor phrase are not in the scripture, then is this reason good also: Lot sinned not committing incest with his daughters: for in the hole scriptures there is neither such worde nor phrase, that in plaine wordes affirmeth: that Lot sinned commiting incest with his daughters. Consider the vanitie of your reasons and be ashamed. Ye can not denie, but this word Election is redde in the scriptures: And so oft I say can ye not denie except that willingly ye will corrupt the mind of the holie Gost, but that it hath respect to his contrarie reprobation, as by the phrases which ye impudently denie to be in the scrip [...]ures is most euident. As when Paul saieth: hath God then reiected or refused his people? God forbyd.Rom. [...] God hath not refused his people whom he knew before. And so alledgeing the like to haue bene in the daies of Helias, he saieth: euen so in this tyme there were a residue or a few nomber left according to the electiō of grace, that is according to the fre election, and not accordīg vnto workes. And after he saieth that which Israel seketh, it hath not atteined vnto: but the election hath atteined vnto it: but the rest were blinded, whether that this phrase doeth not plainely proue that election in this place hath respect to his contrary, reprobation, let the indifferent reader iudge. The election (saieth saint Paule) hath atteined (vnderstanding the illumination which God did promise) but the rest were blīded. If ye will not suffer that this blinded rest: whom God iustly had reiected, shall be called reprobat, studie ye for a more gētle worde. for we must vse such as the holie Gost hath taught vs. But yet one phrase or two mo: I shall haue mercie, saieth [Page] God to Moses, vpon whom I will haue mercie. And Paul feareth not to adde his contrarie saing: and whom he will he maketh hard hearted. And agane what if God willing to shew his wrath and to make his power knowen hath suffered with long patience the vessels of wrath made redie to damnation: and that he might declare the riches of his glorie on the vessels of mercie which he had prepared vnto glorie. If mercy, lief, the vessels of mercie, and glorie haue contrarie, respect to seueritie, to destruction, to the vessels of wraith, and of dishonor, then can it not be denied but that election, (from the which all these former graces flow to the elect) hath contrarie respect to reprobation. I omitte the rest of the phrases which be common in scripture and make plaine difference betwext the elect and reprobat, because before I haue noted diuerse and after must be compelled to repete the same. How sufficiētly ye haue proued your generall, speciall, and most speciall election, let the readers iudge by that which is answered to your eight vnreasonable reason, ād to your 13. vanitie.

That impudent blasphemie which maliciously ye lay to our charge shall God (without spedie repentance sodenly reuenge vpon your own heades) blasphemous mouth,To the 3. I write to thee whose corrupt maners, fr [...]indly ād secretly I haue rebuked, but whose malice I now know. Canst thow not be vnthankfull vnto man, except that also thow powre furth thy vennom against gods Maiestie? Impudent lier (which of vs hath promised vnto the or vnto any of thy pestilent sect, that which he hath not perfourmed? Examin thy conscience, and denie if thow canst, but more hath bene perfourmed vnto the, then euer was promised, yea euen when thow diddest deserue to haue bene abhorred of all honest men: and yet without fear or shame doest thow accuse vs that we should accuse God of hypocrisie and that we wold make him a dissembler like vnto our selues. The Lord for his great Names saik either purge thy heart, or sodenlie represse that vennome in the and in that pestilē [...] sect, to his own glorie, and to the cō fort of his Church. Repent, repent (I say) orels shortly shal [Page] thow fele what it is to contristate and make [...]orowfull the Spirit of God, be the instruments, in whom he worketh neuer so weak.

If of euerie Parable ād similitude ye will cōclude as largely as ye do here to wit,To the 4. yt because in a Parable it is said that a kinge called many to the mariage, Ergò God elected all by his generall election. Then it shall folow that all lords and masters shall alow and praise their stewardes and seruants,Luk. 16 that deceaue them. for so is affirmed in a parable, that one lord did to his steward. If we shall rather beleue Christ Iesus then you, then we shall thus conclude: Many are called, but few chosen. wonder it is that ye can not se the difference betwext these wordes: The king called many, and God chose all. I am ashamed of your ignorance. Of gods cōstant fidelitie, of his promises of the causes why ye reprobate are more ād more blynded, we haue before somwhat spoken and after will haue occasion to repete the same.

When ye wold be sene most craftie and subtill,To the 5. then appereth most your ignorāce and vanitie. To proue an absurditie in our doctrine, thus ye reason: If where so euer election be, there is also reprobation of the same kynd (this last patch, I say, is your malicious addition, but let it stand for a testimonie of your vntrueth) if then say you Christ be the elect and chosen of God (as the scriptures affirme him to be) then must it nedes folowe, that there be mo Christes of whome [...]ome must be reprobate: and thereupon ye bring in your foolishe tale of your Iew.

First I answer, you according to your merie disposition, which I perceaue did titill you in writing this part: That if ye can make no difference betwext election, and elect, then I wold ye were commited agane to som quick and sharpe Pedagoge who with sharp roddes wold let you fele what difference there is betwext Agentem & Patientem. Assuredly your vnreuerēt iesting in these secrete mysteries of our redemption, and these scoffing tantes in malice casten out against the eternall Sonne of God, and his vndoubted veritie, deserue none other answer. but yet [Page] partly to let your ignorance appere, and partly for the instructiō of the simple, I will prepare my self to answer with greater modestie then your malice deserueth. I haue said before that this patch, vpon the which ye gather your absurditie is none of our doctrine. for we haue neither written nor yet taught: that where so euer is election, there must also reprobation be. of the same kynd: but simply we say that election hath respect to his contrarie reprobation. But to grant you somwhat, and not to hold you so streit, let it be that so we had written, what should rightly thereof folowe? that there must be mo Christes, of whō som must be reprobate, say you, becaus that Christ is called the elect of God, I answer in this your argument, ye vse two fallaces, that is fals and deceatfull apperances of a trueth, which are but manifest lies. The former, you change the termes, putting elect and reprobate in the minor and in the conclusion, where we put election and reprobation in the Maior, which is not lawfull in a good argument. for where we say (as ye affirme) where so euer is Election, there must also reprobation be ye infer, Christ is the elect of God, Ergo there must be mo Christes, of whom som must be reprobate. Who seeth not here the changing of the termes. Let your argument procede in order, and co [...]clude what ye list. Where so euer is electiō there must also be reprobation. And add if ye list, of the same kynd, but Christ is election (thus must you procede if that ye kepe the forme of a good argument). Proue your Minor and conclude what ye please. Thus doeth your vaine and foolishe sophistrie compell me to trouble the simple with the termes of the artes, which most vnwillingly I do.

The seconde falla [...] and deceat, lieth in the ambiguitie and doubtfull vnderstanding of this patch (which ye craftelie forge) of the same kynd, for if we had so spoken or written, yet is our vnderstanding far other then you imagine. That is we applie not these wordes of the same kynd to the particularitie of persons, and of euerie especiall [Page] man that is elect, but to the hole masse, as by saint Paule we are taught. To make the mater more sensible I will lay my self for exēpell, for I will not, nor dare not so [...]rreuerētly iest wt the maiestie of my God, and of his dear son Christ Iesus as ye do. You reason against vs, as that we did vnderstand your addition of the same kynd of euerie particulare person a part, as thus: I Iohn knoxe do constantly beleue, that as of mercie and fre grace it hath pleased the goodnes of my God, in tyme to call me to his knowledge, ād so to remoue my blyndnes and vnbeliefe that in a part I se his fatherlie loue towardes me in Christ Iesus his Sonne, so do I most certenlie beleue that in the same Christ Iesus, of fre grace he did elect and choose me to lief euerlasting before the foūdation of the world was laid. Ergo by your vnderstanding I must also beleue that there is another Iohn knoxe of the same kynd, hauing the same substance with the same qualiteis, proprieties and conditions that I haue, that was reprobated and so must be damned. Who seeth not here your vanitie, yea your most malicious cauilation, who labor to impute vpon vs that which did neuer enter into our heartes. We with all reuerēce and feare beleue and teach that God of one masse that is of Adam, hath prepared som vessels of mercie, honour, and glorie, and som he hath prepared to wrathe and destruction. To the vessels of his mercie in his eternall counsell before all tymes, he did appoint a head to reule, and giue lief to his elect, that is Christ Iesus our Lord, whom he wold in tyme to be made like vnto his brethren in all thinges sinne except. Who in respect of his humaine nature is called his seruante, the iust sede of Dauid, and the elect in whom his soule is well compleased. Because as I haue said, he is appointed onely head to giue lief to the bodie, without whom there is neither electiō, saluatiō, nor lief to man nor to Angell. And so in respect of his humanitie frō the wc he in no wies can be seperated he is called ye elect. Cōclude now if you cā. there must be mo Christes of whō sō must be reprobate [Page] I will make a more sure and more trew conclusion, then you do, which is this: God of one masse hath elected some men to lief in Christ Iesus, Ergò there was left of the sa [...]me masse an other sort, vnder an other head the deuil, who is the father of lies and of all such as continue in blasphemie against God. Gather now what absurdities ye ca [...]

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An other argument gather they furth of gods prescience,The fiftenth section. but I will first borow an argument of them concerning the prescience of God. And then God willing I shall answere to theirs. Paul saieth: Those which God knew before, he also ordeined them before that they should be lyke fashioned vnto the shape of his Sonne, that he might be the first begotten Sonne among many bretheren,The 2. argument. but God knew all men before,Rom. 8. Ergo be ordeined all men before,Reade the scriptures better & be ashamed of your argument. that they should be Christes brethren lyke fashioned vnt [...] him. The first parte of my argument is Paules saing, The seconde ye can not deny, and the conclusion is formallie inferred of bothe the partes. Labor either to solute my argument without any ambiguitie whereby ye may satisfie others, orels forsaik the error which it improueth.

ANSWER.

Because ye desire your argumēt to be soluted at your own request I will take som paine: God grant it may profit. Your argument conteineth in it self the fallax which is called of Equiuocation, for this word knowledge or this sentence: whom God did for knowe in the wordes of Paul, which be in your Maior or first propositīon, do not signifie the self same thing that these wordes, but God knew all men before, which you put in your minor or second proposition. And so because that there be foure termes which in the schooles be called scopae dissolutae, the argument is deceatfull and fals, althogh the forme appere good. Thus I trust in your own cōscience you think your argument fully and rightly soluted. but yet that neither ve shall haue occasion to bark againe, neither yet that the simple reader shall take paine to reade these vaine argumentes withou [...] all frute, I will adde somwhat more, and will plainely proue my solution to be good. In the [Page] first proposition I say, where saint Paul saieth, whom God for [...] knew,Rom. 9. the same he before ordeined: that the holie Gost meaneth of that fore knowledge of God which is ioy [...]ed with his eternall loue, which before all tymes he did [...]ear to his elect, as of the wordes of Christ Iesus and of the wordes of the same Apostle in diuers places before is declared. And with this fore knowledge which is ioyned with his loue by the which his elect were appointed to be made like fashioned to their head Christ Iesus,The difference of gode fore knowledge. did neuer God fore know nor foresee Cain, Iudas, nor none other reprobate to appertein to him. I do not denie but that as all thinges euer were present before the eies of his Maiestie, so did he both foreknow, foresee, and before ordein the ēd of all creatures: but other wies I say doeth God fore know his elect, of whō S. Paul onely speaketh. If it doeth offend you that I affirme that God did neuer fore know yc reprobate as he did his elect: I haue my assurāce of Christ Iesus, of his own plaine wordes, sayng, to the fals prophetes I neuer knew you, depart from me ye workers of iniquitie. Note wel that Christ affirmeth that he neuer knew the fals prophetes, no not euen when they did prophecie, cast out deuilles, and did many wonderous thinges in the name of Christ If he had said I know you not, ye might haue shifted with this your accustomed cauillation, that was by reasō of their sinnes, which after they committed, but he leauing no doubt saieth I neuer knew you, ād therefor I fear not to affirme that God did neuer foreknow Iudas,Matth. 7. as that he knew Peter. Cōsider and be sober. Ye go forward to our argument and say.

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There argument concerninge gods preascience is this.The six tenthe section. God knoweth al things before they be don [...], gods presciēce or forknowledge is infallible, Ergo of necessitie all things must com to passe as they do: which being granted, they which perish, of necessitie they do perishe. If of necessitie then is it by gods ordinance, because so he willeth and so he hath ordeined: This argument semeth probable at the first blushe. But I pray the reader to mark first how these men put no difference betwext the foreknowledge of God [Page] and his will. for they suppose, that what so euer God foreseeth he also willeth, but there supposition is vntrue. for god foreseeth the death of the sinner, and yet he will not the death of the sinner, bu [...] rather that he repent and liue. Christ did foresee the destruction of Ierusalem, and yet did he not will it, for he wept and be waled it, God did foresee the fall and finall destruction of the Israelites, and yet wold he not it. As he witnesseth him self: saing wherefor willye die,Ezech. 18 O ye howse of Israel, seing I haue no pleasure in the death of him that dieth.

ANSWER.

What we do teach of gods prescience, of his prouidence and predestination, and how that his omnipotent will which we feare not to affirme to be the necessitie of all thinges doeth differ from stoicall necessitie, with the which ye burden vs, we haue before declared, and therefor remitting the reader to the same place: I say to you. that if ye imagine in God a prescience,Reade the first sectiō. and foreknowledge, which is ydle and seperated from his will, that then ye fall into the blasphemie of Epicurus: and if that you say (as plainely ye do) that he foreseeth things to com, which he will not, that then ye denie the omnipotenci [...] of his power. Choose which you will, the veritie will conuince you. To proue that he foreseeth and knoweth many things to com, which he will not, ye adduce the place of Ezechiel, where God affirmeth, that God will not the death of a sinner, The weping of Christ vpon Ierusalem, and the compleint of God against the house of Israel. To which I shortly answer at this tyme becaus that after we must haue to do with the same mater, that simply (that is hauing no further respect but to punishmēt onely) God will neither the death of the sinner, neither yet the destruction of Ierusalem, nor of the house of Israell, but in respect of his glorie to be shewed in their iust punishement, and of his veritie and sentence to be approued, alwaies stable and constant, why that God shall not will both the death, and destruction to com vpon the stubborne [Page] inobedient, I se nother absurditie to folow neither scripture repugning: but after in answering to your distinction which ye make the betwext gods will and his permission I purpose to entreat this mater more largely. You procede sayeng.

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Secondly these men think that gods foreknowledge causeth all things to com to passe of necessitie,The 17. Section which is also vntrue. for knowledge of things past, of things present, and of things 1 to com dependeth of the thing that is knowen, and not the thing of knowledge. As I know that Paule before he was called, he was a persecuter of Christes Churche,O prowde lucifer that darest compare thy knowledledge to the presciē ce of God but Paule was not a persecuter because I knew it, but I knew it because he was a persecuter: I know that in the moneth of Iuly shall be haruest, yet shall not haruest be, because I know so, but I know it because it shall be. Likwese God did know that I should write this day, but yet did he not compell me to write: for I had libertie either to write or not to write, not becaus he knew that I should write, therefor did I write, but becaus I was to write, therefor knew he that I should write. Thus ye may se how they do erre which affirme that gods foreknowledge causeth all things to com to passe 2 of necessitie. for as God doeth foresee that men will do [...] so doeth he also foresee that they may leaue the euill vndone, and as 3 God foreseeth that men will not do well, so he foreseeth that they be not compelled thereto, but might do well if they list. As for example, Christ could and might haue obteined more then twelue legions of Angels, and yet God did know that he should not obtein them: also God did know that Christ should not pray for twelue legions of Angels, and yet he might haue praied as he 4 saieth him self. Of this it is manifest that notwithstanding the for knowledge of God things may com to passe otherwiese then they do. Wherefor it foloweth that Gods foreknowledge causeth no necessitie. Pilate had power to crucifie Christ, or to let him go: which Christ denied not, but rather affirmed it saing he had that power srome aboue, ād althogh Pilate, did not delyuer Christ, notwithstanding [Page] he might haue done it. Ananias solde his possession, and yet he might haue not sold it: he broght a parte of the price thereof to the Apostles, which he might haue reteined to him. as Peter witnesseth that the price therof was in his own power, Many such other exemples may I bring furth whereby it should appere manifest that notwithstanding the fore knowledge of God, things be done which might not be done, and things be not done, which might be done.

ANSWERE.

Albeit that ye be so blinded that ye can put no difference betwext the foreknowledge,To the 1. will, and power of God, which all are perfect in him self, as is his eternall God head, and the foreknowledge, will, and power of man or creatures which he imperfect and weak by reason of mā nes corruption, yet I doubt n [...]t but that all reasonable men shall sodanly espie your vanitie, who dare be so bold as to affirme that because your knowledge was not the cause that Paul was a persecutor, that therefor the foreknowledge of God, his eternal purpose coūsell and will wc we, neuer seperate, did no more in that mater, then did your bare knowledge. by the same reason ye may conclude [...] t God wroght no more wt Paule in preaching to the Gentiles, thē did your knowledge, for ye reasō is a lik strōg. But he him self, will not be so vn [...]hankfull, but will confesse that from his mothers wombe he set him a parte,Galat. 1. and called him by his grace to the end that he might reuele his Sonne Christ Iesus by him:1 Tim. 1 for the which he vnfeanedly thanked the goodnes of God, who made him strong in Christ Iesus to be faithfull in that office,God worketh both in his elect, and in the reprobate but in diu [...]rse maner. and ministerie, I am not ignorāt that other waies doeth God worke in the heartes of his elect, the work of their saluation, and other waies in the reproba [...]e. for in the heartes of his elect effectually and by the power of his spirit doeth he so worke in them the motions that be aggreable to his holie commandments, that they striue and contend against their natural corruption: but iustly leauing the reprobate to them selues and to sathā their father, they willingly folow without all violence or compulsion of gods parte, iniquitie [Page] and sinne: and so finally the way of perdition to the which [...]hey naturally are inclyned. But yet if any will affirme that therefor gods fore knowledge doeth but Idly behold that they will do, and that in his eternall purpose, counsell and will, he will one thing, ād they will an other, so that their will preuale against his, he shall not escap the cryme of horrible blasphemy, as before I haue said, ād here 2 after also must more largely entreat. Of your knowledge what shall com in Iulie ād of your libertie to write I onely answer this: that albeit God did not compell you to write, for there to your wicked will was bēt: yet becaus he foreknew, and also hath fore spoken that of necessitie it was, that heresies should com, that the elect might be tried, it was not altogither against his will, that ye should manifest your self, ād that we should patiently suffer your vniust accusations.

Your wrastling and wrangling with the wordes of 3 our master Christ Iesus to Peter, is so far from the purpose of the holie Gost, that I am partly ashamed in your behalf. Doeth Christ in that place absolutely affirme, that either he might pray for xii legions of Angells, either yet that his Father wold or might giue them to him then, to deliuer him? or doeth he not rather by this interrogation: Beleuest thow not that I may pray my Father? rebuke the bold and foolish interprise of Peter, who rashly pretended to defende by his sworde him whome the Father had giuē into the hādes of his ennemies, of determined purpose to die for our sinnes? and so did he cōclude contrarie to your mynd; to witt, that impossible it was that either he should pray for any Angels, to delyuer him at that tyme, either [...]et that his Father should send any for that purpose: for becaus it was other waies determined in his eternall and immutable counsell, as [...] plaine wordes he witnesseth saing: But how then shall the scriptures be fulfilled in which it is fore spoken, that so it behoueth to be.

In the wordes of Pilate and in Christes answer ye shew the like ignorance as before.To the [...]. for there vpon ye conclude what Pilate might haue done, and yet did not the same, [Page] where as the purpose of Christe Iesus was to reproue the proode arrogancie of the vaine man, who did vsurpe to him self authoritie, rendring vnto God neither honor nor glorie, but boasting him self of his power, he thoght all thinges lawfull, which it pleased him to do. Against which pride and vniust vnthākfulnes, Christ absolutely denieth that he should haue had any power ouer him, except it had bene giuē to him frome aboue. By which wordes and sentence he did put him in minde that he should make accomptes, what iudgement he pronounced, not to the Emperor onely, but to the soueraigne God who as he hath appointed and established autoriteis, so shall he seuerely require of their hāds an accompt, if vnder his name they vse tirannie or pronounce fals iudgemēt. This I doubt not is ye true ād simple meanīg of ye text, ād not as ye ignorātly orels maliciously collect, yt Christ affirmed that Pilate had power not to adiudge him to be crucified, but to deliuer hī.Read the praier of the Apostles. Act. 4. The holie Gost affirmeth ye direct cōtrarie saīg: of a trueth in this citie haue cōuened against thy holie Sōne whome thow hast anointed, Herode ād Pōtius Pilate with the gentiles and the people of Israel to do what so euer thy hand and counsell haue before decreed to be done. Now let the indifferent reader iudge which of our collections and conclusions is most strongly proued. Ye affirme that Pilate had power not to crucifie Christ: and I say that he was appointed in the immutable counsell of God to be one of the wicked instrumentes, by whome the Sonne of God should innocently suffer the death of the crosse. But how litle doeth this releue the wilfull sinne of Pilate shall after be declared.

Euē such libertie and power,What power Ananias had of his land as ye had to write these former and subsequēt blasphemies, had Ananias of his land, and money receiued for the same. For as you being infected with heresie, malice, and enuie, did willingly write and vtter your vēnom: so he being auaricious and a dissembling hypocrite did of a fre, consenting heart reserue a portion to him self, offering a parte to the Churche of [Page] God, with protestatiō that it was the hole some, thinking therebie to haue obteined the commendation and praise which hypocrites deserue not.Act. 5. But what was gods purpose, counsell, and will in that behalf, is euident, to witt that we shall abhorre and auoid hypocrisie, that we shall not abuse the simplicitie of our brethren, neither yet make protestation of that thing before men, affirming that to be trew which our own conscience knoweth to be fals. But now to the rest.

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Here I think it is good to answere to their obiectiōs,The eightene section. which they collect of Peters denying of his master. If these thinges, which God foreseeth to com to passe, say they, may be left vndone. then notwithstanding that Christ did foresee that Peter should denie him, Peter might yet haue not denied him. I answer that 1 notwithstanding Christ did foresee that Peter should denie him yet was not Peter compelled thereto, but might haue not denied Christ (well say they) then should Christ haue ben a lier for he said that Peter should denie him: I answer that notwithstanding that Christ so said▪ yet might Peter haue not denied him [...] ād Christ notwithstanding should haue ben no lier, the like example haue we in the first book of Samuel, Dauid asked counsel at the Lord,1. Re. 23. if Saul wold come to Keyla, and the Lord said he will com downe:2 then said Dauid will the men of keyla delyuer me and the men that are with me into the hands of Saul: And the Lord said they will betray you. Then Dauid with his men departed from key la, which when Saul heard he left of from his interprise and com not to Keyla. Here we se that neither gods foreknowledge which is also conforme to his saing, neither yet his prophecyeing did take libertie frome Saul, from the men of keyla, neither from Dauid and his m [...], nother did Saul come to keyla, neither the men of keyla betraied Dauid as the Lord had spoken, And Dauid had libertie with his men to auoid the danger notwithstanding God had spoken, it should come to passe, so all they had libertie yea euen after God had pronounced what shoulde be done.3 In so much that their doings were plaine contrarie to the prophecie of God, And yet was God true. for he did foresee [Page] that if Dauid did not departe frome keyla, vsing such libertie as God had giuen him, he with his men should be betrayed into the hands of Saule,Whence haue ye your assurance. and I pray you might not Peter like wise vsing his libertie auoyd the bushopps howse, and so neuer bene tempted to denie Christe? Yes I am sure as well as Dauid auoided Keyla.

ANSWER.

If you be able to proue that Dauid stoode in also hote a contention against God,To the 1. 2. & 3. as Peter did against his master Christ Iesus: that Dauid affirmed the expressed contrarie to that which God had pronounced, and that God had appointed the certen time aswell when Saule should come as when the men of keyla should betrey him, then might ye haue had som coulor to haue compared and matched the deniall of Peter with the fliēg of Dauid. But if Peters deniall was with a dooble affirmation pronounced by the mowth of Christe Iesus: and if the sentence of God bothe touching the comming of Saule and touching the vnthankfulnes of the men of keyla, was conditionall, ye be more the [...] bold that take vpo [...] you to ioyn togither things so diuerse. Christes wordes to Peter were neither spoken nor ment vnder any condition, but were pronounced as foloweth.Matt. 26. Verelie, verelie I say vnto the, that the cock shal not crowe till thow shall denie me thrise.Iohn. 13. Which wordes leaue neither libertie, fredome nor power to Peter to prouide for him self, that this sentēce should not be true, but the wordes and answers spoken to Dauid were according to his questions, which were first, if that brute of Saules cōming was true, ād if the men of keyla, to whom he had shewen such thankfulnes of late before, should becom so ingrate that they should betrey him into the hādes of Saule [...] And God did answere that Saule should come downe, and that the citezens of keyla should betray him. But I trust ye will not be so impudent as to denie, but that both these affirmations were spoken conditionally to assure Dauid of his doub [...]es, and to giue him aduertisment that neither he shoulde abyde the hasard of Saules comming, neither yet co [...]mit him self and his mē of warre to the fidelitie of those that were in keyla. Be iudges now your selues [Page] how far different be the wordes spokē to Peter, and the wordes spoken to Dauid. Ye procede.

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But now to returne to our purpose.The nyntēth section. if I shall grante that all thinges of mere necessitie must come to passe according to the prescience and fore knowledge of God, then had Adam afore the tra [...]sg [...]ssion no fre will, but of mere necessitie did he offend, forasmuch as God did foresee his fall. Then had Christ no fre will: for God 1 did foresee all that Christ was to do, then is God bound him self ād hath no libertie to do nor leaue vndone that which he doeth, forasmuch 2 as he foreseeth all his own workes. This belike you will make a goodlie wise God. God saue vs frome such dangerous ād horrible errors, and giue vs stedfast and perfect faith to beleue 3 not onely that he is but also that he is an omnipotent God. Which frely after his own good pleasure doeth and may do, or leaue vndone what so euer pleaseth him.

ANSWER.

Before I answer to the absurdities,To the 1. which of our doctrine ye collect, I must in few wordes put you in minde, that verie foolishely ye ioyn the fre will of Adame with the free will of Christe Iesus,Difference betwext the libertie of Chri [...]tes will, and the fredō of Adams will. and with the libertie of God. for Adams will was neuer so free but that it might (as that it did) cō to thraldom, which weaknes you be neuer able to proue at any tyme to haue bene in Christes will. further the will of Adam was alwaies vnder the impire and threatning of a law, to which subiectiō I thi [...]k ye wil not bring God. But now to your absurdities.

If (say you) I shall grante that all thinges of mere necessitie must com to passe according to the prescience and foreknowledge of God, then had Adam afore his transgression no fre will, your illation, or consequence is fals. for the fore knowledge and prescience of God did neither take away fre will from Adam, neither yet did compell it by any violence, but did vse it as an ordinarie mean, by the which his eternall counsell and purpose should take effect. but for the better vnderstanding hereof, we must aduerte and note that which before we haue towched, and promised after more largely to entreat the same. to witt [Page] that gods prescience and foreknowledge is not to be seperated from his will and decre,Gods prescience is not to be seperated from his will. For none otherwies doeth God foresee things to com to passe but according as he him self hath in his eternall counsell decreed the [...] same [...] for as it apperteineth to his wisdome to foreknow and foresee all things that are to come, so doeth it appertein to his power to moderate and reule all things according to his own will: neither yet herefor doeth it folow, that his fore knowledge prescie [...]ce, will or power, doeth take away the fre will of his creatures, but in all wisdom and iustice, (how euer the contrarie appere to our corrupted iudgements) he vseth them, as best it pleaseth his wisdom to bring to passe in time, that which before all tyme he had decreed. To the which purpose and end, they (I mean the creatures and their willes) what so euer they purpose to the contrarie, or how ignorantly that euer they worke it neuertheles do volontarely, and as it were of a naturall motion incline and bow to that end to the which they are created. To make the mater more plaine, let vs take the creation and fall of Adam with the creatures that serued in the same, for example. For what cheif end did God create all thinges (of Salomon and Paule we haue before declared) to witt for his own glorie to be shewed: the glorie I say of the riches of his mercie towardes the vessels of mercie,Rom. 9. and the glorie of his iustice and most iust iudgements towardes the vessels of wraith.Prouer. 16. And that this eternall counsell of God should take effect as he had purposed, mā was created righteous, wise, iust and good, hauing fre will, nother subiect to the thraldom of sinne, nor of sathan at the first creatiō: but sodanly cometh sathan ennemie to God, and to mā, his good creature, and first powred in vennom into the heart of the woman, which afterward she powreth into the heart of Adame: to the which bothe the one and the other, without all violēce vsed of gods part, doeth willingly consent: and so conspiring with the serpent do accuse God of a lie, do fully consent to vendicat [Page] or challenge to them selues the power of the God head of minde a [...]nd purpose (so far as in them lay) to thrust downe, and depose him from his eternall throne. Here we se how the creatures and their willes without compulsion, do serue gods purpose and counsell. for sathan was neither sent nor commanded of God to tempt man: but of malice and hatred did most willingly and gredely runne to the same: the will of man being fre before, was not by God violently compelled to obey sathan: but man of fre will did consent to sathan and conspire against God. And yet was the fall of man not onely foresene and fore knowen of God, but also before decreed for the manifestation of his glorie. Let vs yet take an other exemple that the mater may be more euident. The death of Christe Iesus for mans redemption, was decreed in the eternall counsell of God before the foundations of the world were laid as we were elected in him, and as he was the lambe killed from the beginning, which death also was decreed in the same counsell of God to be in a certein time appointed: And that so certenly that neither could the malice of any creature preuent the houre appointed of God thereto: neither yet could any policie or chance impede or transferre the same to any other tyme. For how oft Christ was afore assaulted, the Euangelistes do witnes: But alwaies his answere was: my houre is not yet come. And what impedimentes did occure immediatly before his death, is also euidēt. The feast of Easter was instant, the fame of Christ was great, the fauor of the people, with publick voices was declared, and the counsels of the hie priestes and seniors had decreed that to auoid sedition his death should be delayed, till after that feast: But all these were shortly ouerthrowen, and Christ did suffer in the verey tyme appointed as he before had forespoken. But now to the instrumentes which serue in this mater, and whether they were compelled by God or not. Iudas we know was not one of the least: and what moued him, the holie Gost doeth [Page] witnes, to witt his auariciousnes. The scribes, Phariseis, Priestes and Seniors and people, led, som of malice and enuie, some to gratifie their ruelers, and altogether of set purpose to crucifie Christ, do consent with Iudas. Pilate albeit he long refused and by diuers meanes studied to delyuer Christ, yet in the end for fear of displeasure, as [...]well of the priestes and people, as of the Emperor, he willingly without all compulsion of gods part, pronounced an vniust sentence of deathe against Christ Iesus which his soldiours also most willīgly did execute. This I say we se that the creatures and their willes without all compulsion do serue gods counsell and purpose. Here I know that ye thīk that either I write against my self orels that I conclude a great absurditie. for if I say that God did nothing but foresee these thinges and so permitted them (as after you speak) to folow their own train, that he worketh no more, but as a simple beholder of a tragedie, then do I aggre with you and if I do say (as in verey dede I do vnderstand and affirme) that the eternall counsell and purpose of God did so reule in all these thinges, that rather they did serue to gods purpose and most iust will, then fulfill their most wicked willes: then will you cry blasphemie, and say that I deliuer the deuill, Adam, and all the wicked frome sinne, of the which I make God to be author. To the first I haue answered before, that as I seperate not gods foreknowledge from his counsell, so do I affirme that he worketh all in all thinges according to the purpose of the same his good will: and yet that he vseth no violence, neither in compelling his creatures, neither constreining their willes by any externall force, neither yet taking their willes from them: but in all wisdom and iustice, vsing them as he knoweth most expedient for the manifestation of his glorie, without any violence I say done to their willes.When violence is dō to the will of a creature. For violence is done to the will of a creature, when it willeth one thing, and yet by force, by tyranny or by a greater power it is compelled to do the thinges which it wold not: as if a pudique ād honest matron or chaste virgine should be deprehended alone by [Page] a wicked and filthie man, who with violence and force (thoghe the will of the woman did plainely repine) did deflowre and corrupte her. This is violence done to will and she of necessitie was compelled to suffer that ignominie and shame, which neuertheles she most abhorred. Do we say that God did (or doeth) any such violence to his creatures? Did he compell sathan to tempt the woman when his will was contrarie thereto? Did the will of Adame resist the temptation of the woman and did he so hate and abhorre to eate of that fruite, that it behoued God to compell his will repugni [...]g thereto, to eat of it, and so to break his commandements? or did he not rather willingly hear and obey the voice of his wyfe? Cōsider I besech you how plainely we put difference betwext violence, which you call mere necessitie, and gods secrete coūsell and eternall purpose. But yet ye crie, wherein thē did mā offend? who can resist the will of God? why doeth he complein:The grud geing of the reprobat. seing that his counsell and purpose by such meanes is broght to passe? Do ye not vnderstand that these were the furious cries of those to whom saint Paul imposeth silence, with this sentence:Rom. 9. O man what art thow that darest reason agaīst God &c. But lest that ye complein (as your commō custom is) of our obscur [...]tie and dark speaking, I will euē in one or two wordes declare why the creatures offend euen when they serue most effectually to gods purpose.Why creatures offēd whe [...] they most serue gods coūs [...]l To witt becaus that they neither haue the glorie of God in their actions before their eies, neither yet mynd they to serue, nor obey gods purpose and wil. Sathan in tempting man studied nothing to promote gods glorie: Man in obeyīg the tēptatiō looked not to ye coūsell of God: Iudas, Ananias, Pilate, the soldiours, and the rest had nothing les in mind then mannes redemption to be perfourmed by their coūsells, and wicked workes. And therefor, of gods iustice were they euerie one reputed sinners, yea and som of them reprobated for euer. if these reasons do not satisfie you, yet shall they be a test [...]monie what is our doctrin: and as I trust shall also be a reasonable contentation to the godlie and simple reader. More wold I haue spoke [...] [Page] [...] [Page] [...] [Page] in the same mater, and so to haue put end vnto it at once: but becaus that after, by the reason of your most vniust accusations, I wilbe compelled to haue to do with you againe, I abyde opportunitie. Now to your reasons: Mannes will I say in the self remained fre, notwithstanding that God in his eternall counsell had decreed his fall, and that becaus no violēce, as before is declared, was done vnto it. The will of our master and Sauiour Christ Iesus, notwithstanding the immutable decre of his death, appointed to be at a certein time, was so fre that albeit, the power of nature might haue giuen vnto him mo yeares of lief: and also that the humaine nature did abhorre the cruell and ignominious death, yet did he subiect bothe his will and the power of nature, vnto the will of his heauenlie Father, as he doeth witnes, saing: Not that I will (father) but let that be done which thow willest.Luk. 22.

Wonder it is that ye can not se how gods will can remaine in libertie, except that he abyde in suspence or dowte, and so daily and hourely change his purpose and counsell,Gods will is fre althogh it chāge not as occasion is offered by mens doings. as occasion is offered vnto him, by men and by their actions. If this be to make God bounde and to take frome him libertie, to affirme that as he is infinit in wisdom, infinit in goodnes, infinit in iustice, and infinit in power: so doeth he most constantly, most frely, most iustlie and most wisly bring that to passe, which in his eternall coūsell he hath determined. If this (I say) be to take from God fredom, wisdome and libertie, as ye do rayle, I must confes my self a transgressor. But if your cogitatiōs and foolishe conclusions of his eternal God head be (as alas to manifestly ye declare your selues) so prophane, so carnal, and so wicked, that long you abiding in the same, can not escaip gods iust vengeance. Repent before that in his anger he arrest ād declare that your iustice, [...]wher of so much ye bragge, is manifest blasphemie against his dear Sonne Christ Iesus. God the father of our Lord Iesus Christ preserue his small flock, from your pestilēt vennom, ād most dangerous heresies, and stoppe your blasphemous mowthes, that thus dare ieaste vpon God, as if he were one of [Page] your companiōs sayeng, Then is he a goodly wyse God, Then is God bounde him self &c.

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§

THE ADVERSARIE.

The thirde argument gather they vpon that which is written to the Romanes the ninthe chapter afore the children were borne that the purpose of God by election nught [...],The 20 Section it was said, the elder shall serue the yonger [...] as it is written,Rom. 9. Iacob haue I loued, but Esau haue I hated for the true vnderstanding of this scripture, we must know first that these wordes, The elder shall s [...]rue 1 the yonger, are not spoken of Iacob and Esau (for as concerning the flesh, Esau did neuer serue Iacob) but they are spoken of two nations which were to com of them, as the Lord said to R [...]becca, Not two men but two nations are in thy bellie: and these words afore the children were born, are not to be referred to the sentence which foloweth, Iacob haue I loued, but Esau haue I [...]ated. for there 2 was no such thing spoken afore their birthe (as thow may plainely se in Genesis) but that was spoken many yeres after by the Prophete Malachie, Not of Iacob and Esau, but of two nations, of the Israelites ād Edomites, as the Prophete MalachieMalach. [...] expou [...]deth, which we may well vnderstand of the true Church and of the maligna [...]t churche: if that had bene spoken afore their birthe, then had the Lord not said, Iacob I haue loued and Esau I haue hated in the preterit tence, but Iacob shall I loue and Esau shall I hate,3 in the future tence. As in the other sentence he saieth, the elder shall serue the yonger, and not the elder hath serued the yonger. Now the Lord loued Iacob of his own bountefull goodnes and fregrace,4 Esau he hated because of his wickednes, for the Lord abhorred al wicked doers. As Moses saieth it is not for thy righteousnes sake, or for thy right heart that thow goest to possesse their land, but for the wickednes of these nations, the Lord thy God doet [...] cast them owt before the, euen to perfourm the word which the Lord thy God swore vnto thy fathers Abraham Isaak and Iacob. Here we se how that the Isra [...]lites receaue the la [...]d of p [...]omes, not for their own righteousnes saik, but onely by the bountesull goodnes of God. Againe the Cananites are cast owt of the same lād not becaus it was gods pleasure, or that he delyted in their fall but for their abominatiōs which they co [...]mitted agaīst God, so that yt Iacob is belo [...]ed, it cometh of the fre grace, and goodnes of Go [...] [Page] and that Esau is hated, it cometh of his own euill deseruing, conforme to the saing of the Lord, Thy destruction O Israell is of thy self, and thy health cometh of me.

ANSWER.

Your colde and vnsauerie exposition which [...] To the 1. ye (folowing the prophane subtilitie of Castalio) make vpon the wordes of the Apostle written in the nynth chapter to the Rom. is neither able to iustifie your error, neither yet to improue the doctrine, which vpo [...] the same we collect and gather, which is this: That as God by his fre benediction seperated the people of Israel from all nations of the earth, so did his fre election make difference betwext the men of the same people of whom he did frely choose som to saluation,Themynd of the Apostle in the 9. c [...]apit. to the Romains concerning Iacob and Esaw. and did appoint others, to eternal condemnation. Secondarely, that of this his fre Election there is none other cause, nor foundation, but his mere goodnes, as also his mercie, which after the fall of Adame doeth without all respect, had to their workes receaue and embrasse whom it pleaseth him. Thirdly that God in this his fre election is bound to no necessitie to offer the same to all indifferently, but contrarie wies he passed by such as it pleaseth him, and whō it pleaseth him he receaueth. These propositions (I say) are so euident in Paules wordes that they neuer can be moued by your malicious and ignorant wresting of the text: for in euerie one of Paules sentences, he striueth directly against your error. for where he saieth: Rebecca conceaued of one, that is of our father Isaak, he secludeth al cause that might haue bene by accidentes, which come in tyme, either in the father or in the mother: and in these wordes when the chidlren were not yet born, and had neither done good nor euill, he secludeth al respects that cā be alledged to haue bene in the children. But where he saieth, that the purpose of God might abide according to election, not of workes, but of the caller &c, is plainely denied merites, dignitie, or workes to com, to be any caus of gods fre election. For if he wold haue persuaded men to haue beleued that God had [Page] elected som in respect of their good workes to com, and had reiected others for their euill workes onely, which he foresaw that they should do: Paul had not so vehe [...]ētly vrged these termes and sentences: That the purpose of God might abyde according to election, not of workes &c. but he should simply haue said. God hath chosen som in respect of their good workes, which he foresaw they should do, which therefor he wold reward first with his election, and after with his kingdome. But the plaine contrarie way to this, we se the Apostle vseth, pulling man altogither from contemplation of him self, to God, to his fre mercie, to his fre grace, and eternall purpose, and also to his most depe and profounde iudgements. Imagin what shift so euer ye can, ye shall neuer be able to auoid this plaine simplicitie of the Apostle.

With what face can ye denie,To the [...]. that these wordes, the elder shall serue the yonger, are not spoken of Iacob and Esau, seing that the Apostle in plaine wordes doeth affirm that they were spoken and ment of the two children, before they were born? He saieth not before the two natiōs were born, but before the childrē were born. Your reason is becaus as concerning the fleshe Esau did neuer serue Iacob, I answer neither yet did God say: the elder shall serue the yonget in the fleshe: but simply did pronounce: The elder shall serue the yonger. But well do ye declare what is your vnderstāding of dominion and seruitude, be it in fleshe, or be it in spirit.

Was it no kinde of seruitude I pray you yea euen in the fl [...]she,Esaw som maner of way serued Iacob in the fleshe. that Esau was compelled to begge po [...]age at Iacob, and for the same to sell all title of his birthright? was it no thraldome, that with crying owling, ād furious rores, he was compelled to begge the benediction, which Iacob had gotten, and yet could not obtein it? Did not his heart fele subiection when he seeth his father so constant in preferring Iacob to him, that by no meanes he wold retreat or call back one worde. We do not denie but the diuersitie was also established betwext the two nations: but that the heades should be secluded, that are ye neuer able [Page] to proue. But rather the battell, which did beginne in the mothers wombe, was established, and confirmed by the oracle of God to continue betwext the posterities of those two heades. Did Rebecca, and Isaak after he did se gods prouidence and will to be contrarie to that which he had purposed (which was to giue the benediction to Esau) did they, I say, vnderstand that Iacob had no parte in that promes touching his own person? The wordes of Isaak do witnes the contrarie: for he saieth,Gen. 27. I haue established him lord ouer the &c. By the same reason which ye make I may proue that these wordes were not spoken of their posterities, for during longer time, then either did Iacob or Esau liue, the Edomites did not serue the Israelites in the fleshe: which did onely beginne in the latter dayes of Dauid, and did continue,2. Reg. 8. to the daies of Ioram (son of losaphat) when they departed from that obedience: neither yet were they euer after that, broght into subiection againe. but be therefore [...] the oracles, and promises of God vaine? Yea had they not their effect, bothe in the one people, ād in the other, euen when the one was in moste miserable bondage: first in Egypt, and after in Babylon: and whē the other was in greatest felicitie to mannes apperance? yet before God, was that sentence true: The elder shall serue the yonger. For he had further respect, then the present estate, as the Apostle doeth declare, that all the faithfull Patriarkes had. Iacob wold not haue interchanged the comfort, which he receaued in his first iourney, f [...]ō his fathers house, for all the worldlie ioy, Y• Esau possessed: for in se [...]g that scale or ladder, God fitting vpon the head of it, the foote of it touching the earthe, vpon the which did Angelles ascēd and come downe: ād in hearing that most ioy full and comfortable voice: I am the God of Abraham thy father & of Isaak: the lād whereupō thow slepest, I will giue to the,Gen. 28. and to thy sede &c. and lo I am with the and will kepe the whether so ener thow goest, ād will bring the againe into this land. In seing and hearing these thinges. I say, did Iacob vnderstand, that the benediction of God [Page] extended further then to temporall thinges, yea that rather it did extend to that vnion & coniunction, which was betwext God and man in that blessed sede promised, then to the possession, of the land of Canaan. for the one did neither Abraham, Isaak, nor Iacob possesse in their liues, neither yet their posteritie many yeares after: but the ioy of the other, did all the elect fele, and see and did reioyce as Christ Iesus doeth witnes, of our father Abraham.

That these wordes Iacob haue I loued, but Esau haue 2 I hated are not written in Genesis, neither yet are spokē of God vnto Rebecca none of vs denieth: but that which ye thereof inferre, to witt that therefor they are not to be referred to that sentence, which Paul alledgeth, before the childrē were borne, and yer they did either good or badd, procedeth either of your blind ignorāce, orels of your malicious despite, which agai [...]st the fre grace of God, ye haue conceaued, for establishing of your own iustice.

Trew it is, these wordes were spoken by Malachie the Prophete, after the reduction of the people frome the captiuitie of Babylon. But when we haue a litle considered the scope and purpose of the Prophete, then shall we first consider whether he did vnsterstand the loue of God, and his hatered, to appertein to the two peoples onely, and not also to the two original heades. And after we shall see whether the mynd and plaine wordes of Paul will suffer and bear your interpretation or not.

Shortly after, that the people of Israel, I mean, the tribes of Iuda, Beniamin,The place of the Prophete Malachie and I [...]eui, were by the miraculous work of God, after the bondage of 70. yeres set at libertie and broght againe to Ierusalem, in which they did reedifie the temple, repaire the walles, ād beginne to multiplie, and so to grow to som strēgth within the citie, and land: they fall to their old nature, I mean to be vngrate and vnthankfull vnto God. the people were slothfull: and the priestes, who should haue prouoked the people to the remembrance of those great benefites, were become euen like to the rest. The Lord therefor did raise vp [Page] his Prophete Malachie (who was the last before Christ) sharply to rebuke and plainely to cōuict this horrible ingratitude of that vnthankfull nation, who so shamefully had forgotten those so great benefits recently bestowed vpon them. And thus beginneth he his prophecie: I haue loued you (saieth the Lord) in which wordes he speaketh not of a common loue which in preseruing and feding all creatures, is commo [...] to the reprobate. but of that loue by the which he had sanctified and seperated them from the rest of nations to haue his glorie manifested. But becaus they (as all vngrate persons do) did not consider wherin this his loue towardes them more then towardes others did stand: he bringeth them to the fountein, demanding this question: was not Esau brother to Iacob (saieth the Lord) and neuertheles Iacob haue I loued and Esau I haue hated, and this he proueth not onely by the diuersitie of the two coūtreis, which were giue [...] to their posterities, but also by that that God cōtinually shewed hī self loui [...]g to Iacob and to his posteritie, reducing them againe after long captiuitie, declaring him self as it were ennemy to Edom, whose desolation he wold neuer restore, but wold distroy, that which they shoulde go about to build. Let now the godlie reader iudge whether that the mynd of the Prophete was to seclude Iacob, in his person from the loue of God, and Esau from his hatered: or that it was not rather to rebuke the vnthankfulnes of the people, who did not consider that vndeserued loue, which God did shew to their first father, whiles he was yet in his mothers bosome. for where he saieth, was not Esau brother to Iacob, he wold put them in mynd that Iacob had no prerogatiue aboue Esau, yea that the was inferior to him as co [...]cerning the law of nature, and therefor that he oght to haue bene subiect vnto him: but God of fre grace did preferre the yonger to the elder, which loue and preferment he constantly did kepe to his sede after him.

This I am assured can no godlie man denie to be the verey meaning of the Prophete. Trew it is that he doeth include both the peoples, the one loued, and the other [Page] hated. But what reason is it that the heades shall be secluded? seing that the begīning of the diuersitie did first appere in them, and the Prophete plainely saieth: Iacob haue I loued, and Esau haue I hated. Now to the mind of the Apostle you say that these wordes: afore the children were born, are not to be referred to the sentence which followeth: Iacob haue I loued, Esau haue I hated: and the cause ye add as we before haue declared. I answer that the most iust iudgementes of God are fearefull, and your blindnes oght to admonishe all men to examin them selues with what consciēce they go to intreate gods secrete mysteries. If that sentence, before the children were born oght not to be referred to these wordes: Iacob haue I lo [...]ued, and Esau haue I hated, I pray you to what wordes oght they to be referred? Did the Apostle speak thē at all aduenture, without respect to any thing folowing? I trust ye will grant asmuch as God spak, to witt that before the children wer born God said, The elder shal serue the yonger. and then I pray you answer whether ye think, that the preferment of Iacob to Esau proceded frome loue or frome hatred? or if the subiectiō of Esau to his brother was not a declaration of gods hatred? If you denie, yet will the Prophete condemne you, as before we haue proued, ye can not escaip with the solution which a writer defending fre will giueth, which is this: That there mention is made onely of temporall and carnal benedictiō, ment vnder the name of loue, and of pouertie with barrennes of grounde vnderstand by the name of hatred, which solution is so colde, that it perisheth in the self for I think no man to be so blynd, but that he seeth the mynd of the Apostle to be bēt vpon the spirituall benediction, as in his hole disputation is euident. But let it be that the corporall benediction (which we vtterly exclude not, be there vnderstād and mēt, yet that neither helpeth him nor you. for where so euer gods establyshed loue is, there is lief, where so euer his established hatred is, there is death: but vpon Iacob and vpon his sede (spiritual I mean) was established the loue of God, as the Prophete affirmeth, and our Apostle most pro [Page] foundely alledgeth: and vpon Esau, and vpon his posteritie was established and confirmed the hatred: Ergo [...] vpon him and them remained death. Cōsider now how that the Apostle after these wordes: The elder shall serue the yonger, ioyneth this sentēce: as it is written, Iacob haue I loued, but Esau I haue hated. In which wordes the holie Gost agreeth together the wordes of the Prophete, and the wordes of God spoken to Rebecca, and maketh the one to interprete the other. for where God saieth, the elder shall serue, that expōdeth the Prophete, God hated Esau: and where he pronounceth dominion to the yonger, that the Prophete explaneth saīg: Iacob haue I loued. And when did God thus loue the one, and hate the other, pronouncing the one to be Lord and the other to be seruant? While they were yet (saieth he) in their mothers wombe, and before they had either done good or bad. Denie now if ye can, that the former wordes oght not to be referred to the subsequentes. your malicious myndes compell me often to repete one thing.

3 Your reasoning of the preterit and future tence, is so foolishe, that it nedeth no confutation. For we confesse that God spake not those wordes to Rebecca, but that the Prophete,Why the Apostle maketh neither me [...]tion of Abraham nor of Isaak, but of Iacob, and of Iacob being in his mothers wombe. as is declared, spake them after: by the which he sendeth them to the ancient loue of God. which begā before that euer their father could know or serue God. In which is to be noted, that he maketh neither mētiō of A [...]raham nor of Isaak, but of Iacob, and of Iacob in his mothers wombe, to pull doune this pryde, which ye with the Pelagians and Papistes haue conceaued of your workes, going before, and foresene by God to folow in you. But the Prophete of God did so daūton the stowt heartes of that his people (were they in other thinges neuer so wicked) that they did not alledge, that any cause was either in their father, or in them, why that they, or he should be preferred to other nations, and specially to the Edomites, who discended from Esau in all thinges like to Iacob, gods onely grace excepted.

4 I praise God that so far ye will confes of gods eternall [Page] trueth, that it was not for their righteousnes, that Israel receaued the inheritance, but onely becaus God frely loued their fathers. But why so sodanly ye slyde frome the principall purpose, leauing Esau and his posteritie, a [...]d do enter to speak, why ye Cananites were cast furth, [...] se no iust cause. for neither doeth Moses, in the first oracle of God, neither the Prophete Malachie, in explaning the same, neither yet our Apostle in applying boeth those places to the spirituall benediction, lay the sede of Iacob against the Cananires, but Iacob is set against Esau, and the people discending frome the one, against the people that discended from the other. The question there might iustly haue bene demanded: what prerogatiue hath Iacob aboue Esau? Moises the Prophete and the Apostle do answer,The grace of God onelie, made the difference betwext Iacob and Esau. assuredly none, except onely grace, which made difrence betwext them, whom nature in all thinges had made equall. for bothe were come of Abraham, bothe of one father, both of one mother, both conceaued at once, both fostered vnder one climate, region influence of sterres, and yet it was said. The elder shall serue the yonger.

We know that the Cananites came of a cursed father, whom if Paule should haue compared with the Israelites, they should haue complained of iniurie done vnto them [...] And his reasons had bene easely dissolued. for if he had said, ye electiō of God is fre, ād hath respect to no workes, and had broght in the sede of Abraham elected, and the sede of Cham reiected and accursed, for probation of the same, they sodanly should and iustly might haue replied, Cham mocked his father, and therefor was he and his posteritie accursed, and so had God respect to workes: But the Apostle loketh more circumspectly to so graue a mater, and therefor did choose such an example, as wherin, the witt nor reason of man can find no cause of inequalitie. Of this I thoght good to put you and the readers in mind lest perchance ye should imagin, that as greate cause of reprobation was found in Esau before he was born, as Moses laieth to the charge of the Cananites. And so I perceaue in a part ye do. for in the end [Page] and after ye haue affirmed that the cananites were cast owt of the land by reason of their wickednes, ye return to Esau (repenting your selues I trust that so imprudentlie ye had slipped frō one linage to an other). And these wordes ye affirme, That Esau is hated, it commeth of his own euill deseruing conforme to the saying of the Lord: Thy destruction ( [...] Israell) is of thy self, and thy health cometh of me.

In which affirmation,An answer. and pretensed probation of the same I fynd no les negligence in you, then before I haue shewē ād prouē: for as most impudētly before ye cōfounded ye sede of Abraham, who by gods own mowth was blessed, with the sede of Cham, who in expressed wordes was accursed: so here ye confound Israel elected of God to be his people in Iacob, with Edom reiected from that honor in their father Esau, before that either the one did good or the other did euill. The wordes of the Prophete which ye bring to proue,The place of Hoseas by the Anabaptistes wrested is restored to the natural meanyng. that Esau was hated for his euill deseruing, were neither spoken to him nor to his posteritie, but they were spoken to that people whom God had preferred to all nations of the earthe, to whom he had shewen his manifold graces, and to whom he had bene saluation and help, euen in their most desperate calamitie. But then fore their defection from him and for their Idolatrie committed, were become most afflicted and miserable, dailie tēding to further destructiō. To these I say, ād not to Esau nor yet to his posteritie did God say: ô Israell thow hast destroied thy self, or ô Israell it hath destroyed the, for so is the hebrew text, for in me is thy health. In wc wordes he repressed the grudgeing ād ye murmurīg of the people, who in their miserie did rather accuse God of crueltie thē repēt or acknowledge their sinnes, and Idolatrie to be the cause of their ruyne: as in Ezechiel well may be sene. to such God saieth, Israel thow art in moste extreme miserie, thy honor is decayed, and the glorie of thy former aige is now turned to ignominie and shame. What is the cause? it lieth not in me. for as I am eternall and immutable, [Page] so is not my hand shortned this day, neither yet my power diminished, more then when I did deliuer the frome the bondage of Egipt. In me is thy health now, as, it was then, yf that thy sinnes did not make seperation betwext the and me. Plaine it is first that here no mention is made of Esau, nor Edom, but of Israel onely, and secondarely that God speaketh nothi [...]g in this place, why he did first elect Iacob, and reiect Esau, but why it was that Israel which some tymes was honorable, ād feared of all nations, was then becom most miserable, and afflicted on all sides. Except that you be able to proue that Esau committed as manifest Idolatrie before he was borne, and before that Iacob was preferred vnto him, as Israel did before they came to destruction, y [...] haue proued nothīg of your affirmation. further I say that if Esau was hated for his euill deseruing, then must it nedes follow that Iacob was loued for his well deseruing by the argument folowing of the nature of the contraries.

But that directly repugneth to the wordes of Moises,Qui [...] contrariorum eadem e [...] ratio. to the interpretation of all the Prophetes and to the mind and strong reasons of the Apostle, who plainely denie workes by past or to cum, to be any cause of gods fre election. Trew it is we be elected in Christ Iesus to be holie, and to walk in good workes, which God hath prepared. But euerie reasonable man knoweth, what difference there is betwext the cause and the effect. Election (in which I include the fre grace and fauor of God) is the fountaine frome which springeth faith, and faith is the mother of all good workes. But what foolishnes were it therefor to reason: My workes are the cause of my faith; and my faith is the cause of my election. Thus gently I put you in mynd with greater reuerēce and circūspection to interpret ād applie the sacred word of God. Thus ye procede

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THE ADVERSARIE.

Their fourth argument,The twētie one section. Hath not the potter power ouer the clay euen of the same lompe to make one vessel vnto honor ād an other vnto di [...]honor of this they inferre that God hath ordeined and made som to saluation and som to destruction and damnation 1 [Page] But for the more perfect vnderstanding of this place afore thow go any further reade the xviii chapter of leremie, and thows [...]alt perceaue this to be the meanīg. As the Potter hath the clay in his hand, so hath God all men in his power: and as the potter breaketh the vessell, wherin is found an incurable faulte, so God destroieth the man in whom there is found obstinate wickednes 2 which can not be amended. It is not the meaning of this place that God without any iust cause doeth make any man to destruction. for as the Potter maketh no vessel to breake, yet not withstanding he may, but he will not lose both his clay and his labor, 3 but onely breaketh such as will not frame to be good, notwithstā ding he made them to be good. As euerie good artificer wold his work were good, so God created no man to lose him, but onely loseth them which will not be good whom he created to be good: as 4 the Lord saieth, I planted the a noble vyne ā [...] a good roote, whose sede is all faithfull.Rom. 9. how art thow then turned into bitter, vnfrutefull, and strange grapes? God wold all men were good, and that all men should be saued, forasmuch as he is good himself, and all that he maketh is good, But as the Potter maketh of the same clay, som vessels to serue at the table, som in the kitchen or in the 5 priuey: so God hath som men to be in the bodie of Christ, as eies, eares, and hands, as Princes, Prophetes, Apostles, som to be as fete and other secrete partes as laborers, and other of the inferior sorte, for whom he hath not bes [...]towed so many and so excellent 6 gyftes: yet mus [...]t thow vnderstand that it is not all one thing to be made to be broken, and to be made to vnhonestvses, Euerie vessel which is e [...]ill is broken, whether it be made to honest or dishonest vses: yea thogh it were made of gold. And as it appereth plainely in Ieremie where the Lord saieth so, thogh Conias the son of Ioacim King of I [...]da were the signet of my right hand, yet will I pluk him of. ād therafter this mā Conias [...]halbe lyke an image robbed and torne in peces: hath a mā any thi [...]g appointed for a more honest vse, the [...] his signet? yet seest thow that if it becom noght, 7 it shall be broken & distroied. Againe euerie good vessell whether it be made to honest or di [...]honest vses it is kept and not broken. As [...]e the Potter and he shall answer the, ihat he will be lothe to break any vessell, but if any chance to be naught, he sheweth [Page] his power in breaking of it. Ask the husbond man, and he shall answere the that he planted no frute tre to be barren, but if it chance to be barren, he cutteth it doune, and plāteth an other in stede of it. Ask the Magistrate, ād be shall answer the, that it is not his will to kill any of his subiectes, for he wold that they were all good, but if any becom a theif and murtherer, he sheweth his power euē ouer him in killing him, Euen so saieth God, I will not the death of the sinner, but rather that he conuerte and liue, I will not that any man be euill, and therefor I forbyd all euil, but 8 if any man contrarie to my commandement and will, of his own fre chose and mynd refufe the good which he might haue accepted, and doeth the euill which he might haue left vndone, then do I shewe my power ouer him, in that I ca [...]t him away like the shardes of a naughtie Pott which serue [...]h to no good vse.

ANSWER.

Why for the more perfect vnderstanding of Paules mynd, any man should rather read the wordes of Ieremie writrē in the xviii. chapter of his prophecie then the wordes written in xlviii. chapter of the Prophete Isaiah, I se no iust cause. for plaine it is that the Prophete Ieremi [...] in that place hath no respect to gods eternall Election. he disputeth not why God hath appointed in his eternall coū sell [...]om to lief, and some to death, but reteineth him self within the limites and boundes of the mater,The p [...] ce of [...] ren [...]. which the [...] he intreated. Which was to assure the Iewes that God wold eie [...] them from that same land, which to Abraham he had promised and had giuen to his posteritie, and yet wold he preserue the [...] to be a people such as he thoght good. This doctrin was strange, and to many incredible. for it appereth to repugne to gods promes, who had pronoūced that to Abraha [...], ād his sede he wold giue yt lād for euer. Much trooble ad cōtradiction (as may be sene) did ye Prophet suffer for the teaching and affirming this former doctrine. And therefor it pleased the mercie and wisdom of God by dyuers meanes to strengthen and confirme him in the same. Amōgest wc this was one, Vt cōmanding hī to go downe to a potters house, he promised to speak wt him there. That is, to giue vnto hī further knowledge and reuelatiō [Page] of his will, who when he cam, found the potter as is writē making a clay pott vpon his rote [...] and turning whele. which Pot in his presence did break, but the Potter immediatly gathering vp the Pot sherdes, did fashion and for me it a new, and made it a nother vessell, euen as best pleased him: And thē came the worde of ye Lord vpō ye Prophete saing, may I not do vnto you ô house of Israel, euen as this Potter doeth. Behold ye are in my hand, ô house of Israel [...] euen [...]as the clay [...]is in the hand of the Potter. By which fact sene, and wordes after heard, was the Prophet more confirmed in that, which before he had taught. To witt, that God for iust causes wold destroy ad break downe the estate and policie of that common welthe, and yet neuertheles wold repair and build it vp againe to such an estate, as best pleased his wisdome, as the sequele did declare, for that great multitude corrupt with sin, he hrak downe dispersing and scattering them amongest diuerse nations, and yet after he did collect, & gather them togither, and so made them a people of whome, the head of all iustice, Christ Iesus did spring.

But what hath this to do with the eternall election of God by the which he hath elected som to lief euerlastīg,To proue this may be adduced the 31. Chap. of Ieremie. whom our Apostle calleth vessels of mercie, and hath left others in their own corruption and perpetuall condemnation. And so I say because that Ieremie intreateth one thing, that is a temporall punishment and the mutatiō which shortly should folowe in Ierusalem, a [...]d the Apostle intreath an other as before is said, the one can be no exposition to the other. but rather the Apostle hath respect, or at least alludeth to the saing of Isaiah, which thus speaketh: Wo to be to him that striueth with his maker, the vessel of clay with the Potter of clay,Isaiah. 45 Shall the clay say to his potter: what makest thow: In which wordes (as before we haue more largely spoken) the Prophete, and the Apostle folowing his phrase, represseth the pryde of man, who compared to God is much more inferior to his maiestie, thē clay compared to the Potter. For God hath created and made man when he was not, which thing the [Page] Potter did not to the clay, of which he maketh the diuersitie of pottes. and therefor of right hath God more power ouer man, then hath the potter ouer clay. This I doubt not to be the mynd of the holie Gost, in bothe the places. In which similitude, is further to be considered, that as the Potter doeth no iniurie to the clay, what forme soeuer he giueth it (for the matter and substance of it,God doeth̄ Wrong to none of his creatures, how soeuer he maketh them. he doeth not change) so doeth not God wrong to the verey reprobate, whom he prepareth to be vessels of wrath. for that are they of nature. Where that ye say, that it is not the meaning of this place, that God without all iust causes doeth make anie man to destruction: none of vs doeth hold the contrarie for we affirme that the causes of reprobation are most iust, but yet we say, that they are incomprehensible to man.

That ye giue to God no greater power nor none other 3 will, then to your good artificer, consider with your self, how vndiscretely ye matche his eternal God heade (whose power is infinite, and whose determined will, no creature can resist) with creatures that be but impotent, vnwise, a [...]d oftē dissapointed of their purpose and will. Trew it is that no artificer, willingly, wold lose his clay ād labore, but is compelled to break those that be faultie. But this procedeth partly frome his ignorāce, who did not before know and se the fault which was in the mater, and partly of his impotencie, who can not, at his will otherwies, remedie the faultie vessell, but onely by breaking the same. But dare ye, or will ye impute vpon God those imperfections? so ve seme to do, for this ye write: So God created no man to 4 lose him, but onely loseth them, that wold not be good, whom he created to be good, as the lord saieth: I planted the a noble vyne.

The cheif end of mannes creation,Answer. we haue before declared to be the glorie of God, which if you can not se sh [...]ne in the iust condemnation of the reprobate, accuse your blīdnes. That God created the reprobate, to the day of destruction, Salomon affirmeth, as often before is said. But that he was created, to be good, that will not the wordes [Page] of the Prophete,Another place of Ieremy explained. wc ye adduce proue. for in yt place, there is no me [...]tio [...] made of creatio [...] but of plātatiō, wc is a th [...]g far differēt frome creatiō. The substance wc was before is plāted, yt by manuring, ād trauale of the plāter, it may be better, but creatiō importeth the being of the substāce, wc before was not. And so the Prophete in this place, wc ye alledge to proue that God created all men to be good, meaneth no such thīg, but onely rebuketh the Israelites, who lōg after their creatiō were pla [...]ted by the hād of God a [...]d were cōtinualy watered by his Prophetes, ād yet did they bri [...]g furth no better frute. How that God wold all mē were good, ād also that al me should be saued, we shal God willīg after speak. How that God remaining good for euer, ma his creature fel frome his original goodnes, I haue before spokē, a [...]d therefor will not now trooble the reader wt 5 the repetitio [...] of the same. In the differece wc ye make betwext the vessels wc ye potter mak [...]th, some to serue ye table and some ye kitchi [...]g, or priuie, of wc he breaketh none, but such as be faultie, ye vtterly dissagre frō the mīd ād plaine wordes of the holie Gost. for S. Paul calleth not the vesselles of honor, prīces, or prophetes, and Apostles, and the vessels of dishonour, the laborers ād inferior sort of mē, but the one he calleth ye vessels of mercie, ād the other he calleth ye vessels of wrath.What S. Paul meaneth by vessels of honor and dishonor. The one he feareth not to affirme to be prepared ād ordeined to destructiō, yt the seuere iudgemēt of God agaīst sinne may appere in thē: the other to be prepared to glorie, yt the riches of his mercie may be praised for euer. This plaine simplicitie will not the Apostle recāt, neither yet thereof (God assisting vs) wil we be ashamed, how so euer ye raige ād blaspheme the veritie. And this I say that your differēce betwext honest ād vnhonest vessels, ād betwext those that shalbe brokē, ād not be broken, is altogether besides the purpose of the Apostle. And so of Conyas son of loacī ye cā proue no more but yt God wold depriue hī frome his kingdome, ād frome yt seat of Dauid, in wc vnworthelie he did reigne. If he was the reprobate, thē althogh he was kīg, yet was he the vessell of dishonor for these wordes, althogh he were ye signet in my right hād, are not spokē to declare yt in verey dede he was [Page] the signet in the hād of God, but are spokē agaīst the foolish presūptiō of hi [...], a [...]d of the Iewes, wc liuig most wickedly, did yet neuertheles brag, ād boast that God could not leaue the seat of Dauid voide: but yt one of his sede must for euer sit on it. And this is euidēt, if the text be wel marked. for where he saieth althogh he were the signet, he sufficietly declareth, yt so he was not, ād so I say yt those wordes proue nothīg of yor purpose. for first must ye proue yt because he was a king, therefor he was a vessell of honor, in such sēse, as S. Paul speaketh. And secōdarely, ye must 2 proue yt he was elected to the lief euerlasting because it is said, that albeit he were a signet, in ye right hād of God, yet should he be plucked of: w [...]e by plaine scriptures to do, will be more then hard for you, how so euer that ye brag, that ye will proue all your purpose by scriptures. Where ye sēd vs to ask of ye potter, of ye husbād mā, ād of ye Magistrate, if any of thē wold willīgly break his vessell, plāte a tre to be barren, or kil any of his subiects, we send you, as befor to ask coūsel at the plaine scriptures whether [...]in God there is not a greater knowledge, greater power, ād a iustice more perfect althogh it be incōprehēsible to or dulsēses, thē yt their is in ye potter, husbōd mā, or Magistrate.

How that God wil not the death of the sinner, but rather that he may conuerte and liue, we shall shortlie God wilīg after speak. And therefor omitting that which indigestly you heape togither, I procede to that which foloweth.

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THE ADVERSARIE.

Where ye replie wt that it lieth not in mānes will or ronning,The 22 section. but in the mercie of God, I answer, by the same sentēce yt we may both will ād rōne, which is cōtrarie to your hole purpose ād doctrine,1 ād yet saieth the Apostle, our saluatiō depēdeth of the mercie of God, for it is his fre gift. The Gētiles wc for their, wickednes wer reiect of God, in vaine should they either wil or ronne wtout God extēded his mercie towardes thē, as he doeth now presētly, Lyke as on the other side the Iewes which for their sinnes be now abiect, in vaine should they either wil or rōne without it pleased God to extend his mercie ouer thē, as he shal do after that the fulnes of the Gētiles become in, as witnesseth Paul▪ Rom. 11. for there we must vnder stād that whē it pleased God to offer vs his mercie, yet without we [Page] 2 both will and ronne, we shall not obtein the reward, notwithstanding neither for our willing or ronning, are we worthie to receaue saluation. for it is the fre gift of God, which he giueth to vs onely 3 for his own mercies saik. God offered saluation to Ierusalem not for the deseruing, but of his m [...]rcie, yet obteined they not saluation, because they wold neither will nor ronne. As Christ saieth, how often wold I haue gathered thy children, as the hendoeth her chekens, and thow woldest not, so the scribes and the 4 Phariseis made the counsell of God towardes them of none effect, for they dispised it. Gods will was to saue them, but they wold 5 neither will nor ronne, but kepe still their old passe [...] so they perished. Wherefor vnto our saluation is required chiefly the mercie of God,God continew you i [...] this confession. as the onely sufficient, and the efficient cause thereof, wherby we being vnworthie and his ennemies, be reconciled and receaued vnto the feloship of the saintes. Secondly is required that we both will and ronne not as the cause, but rather as the effect an [...] frute of our reconcilia [...]ion, declaring our selues to be thankfull for the benefits which we haue frely without our merits receaued, otherwies the kingdo [...] shalbe [...]aken from vs againe, and geuen to such as shall bo [...]h will and ronne, bringing furth the fruts thereof.

ANSWER.

Your ancient father Pelagius, coniured ennemie to the fre grace of God, did bragge and boast, as you do, that in man there was a will, and a ronning. But the probation of bothe is one, that is to say, your affirmation must suffice for auctoritie. You boldly write, that of those wordes of the Apostle, neither it is of him that willeth, neith [...]r yet of him that ronneth, but of God hauing mercie, it is plaine that we bothe will and ronne. But how is this proued? your long discourse (in which it semeth that ye haue forgotten your self) proueth no part of your purpose. for the question is not, what either the Iew, or ye gētill doeth (Imeā) after they haue receaued the grace of God. For thē we confesse that they haue (yet not of thē selues) a will ād studie to walk in godlines: but the question is whether this wil ād studie which now by grace, they haue receaued [Page] was anie cause of their election: the contrarie whereof we haue before proued.To the. 2. We do not imagine the faithfull mē bres of Christes bodie to be stockes or stones insensible without will or studie of godlines▪ but we affirme that it is God that worketh in vs the good will, and the good thoght. for of our selues we are not sufficient to think one good thoght. We further affirme,To the. 3▪ that except with all humilitie, the fre grace offered with thankes giuing be receaued, that they serue nothing to the saluation of the cō temners. But therewith we adde, that it is God onely, who taketh away the stonie and stubborne heart,Ezec. 11. 4 and giueth to vs a fleshie heart. In which he by the power of his holie Spirit writeth his law, maketh vs to walk in his wayes, draweth vs to his Sonne Christ Iesus, giueth vs into his protection. I mean as faith assureth vs in our conscience ād so we acknowledge God alone by Christ Iesus his sonne to be the beginning,To the 5. the middes, and the end of our sanctification, godlie lief, and saluation. I for my part do yet againe praise God that his veritie is of that strength, that somtymes it will compell the verie ennemies, to bear testimonie to it. And I pray God to retein you in that mynd, that vnfeanedly, you may beleue ād cōfes, that what vertues or good motions that euer be in you, be the onely effects or fruites as ye call them of your reconciliation, and neither cause of your election, nor yet of your iustification.

That Ierusalem and the scribes refused grace, and therefor iustly were condemned, we consent with you. but that euer it was the eternall coūsell ād will of God to giue them life euerlasting, that we constantly deny. Our reasons we haue before alledged, and after will haue occasion to repete som againe. And therefor we procede. Thus ye write.

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THE ADVERSARIE.

Here with great vehemencie ye alledge these wordes of Paule,The 23▪ section. who hath ben able to resist his wil, of which saying, ye inferre 1 that God without any cause knowen to vs hath reprobated, and damned many, against which wil, no man can resist. These [Page] wordes did Paule write because he did foresee, that of his former sainges som deuelish disposed persons wold take occasion to 2 burden God with vnrighteousnes, as ye do, making him the author of euill: for ye say that God hath a secrete will whereby he willeth the most parte of the world to be condemned, which will, because it can not be resisted, therefor of mere necessitie by the immutable decre of God, so many do perish. further ye this affirming 3 God to be the cause of damnation onely, because it so hath pleased him, ye cause many other to burst owt and say: Sithe his will and pleasure no man is able to resist: let him lay it on him self. and not to vs, if any sinne be committed, and surely for my parte were it not I abhorre your horrible doctrine, wherwith ye cruelly affirme gods ordināce to be the cause of damnation. I wold not medle further in this mater, but with reuerēce behold the workes of God. forasmuch as I se thankes be to God no work of God, wherī his mercie doeth not clerely shyne. But if your saying were 4 true then were his workes full of crueltie, miserie, damnation and destruction, Now as touching this saying, who is able to resist his will, we must learne what is gods will, If you ask the Lord he will answer you, it is not my will that any man sinne, neither is 5 it my will that the sinner die, but rather that he amend and liue, but if he will not amend but continew in sinne, him wil I punishe, and him may I also punishe hauing power aboue all men, as the potter ouer the clay. Wherefor when any man suffereth iustly for his trespasse, he oght not to accuse God and say who can resist his will▪ as God wold absolutely the destruction of his creatures, as ye teach. God will all men to repent and amend, and also that the [...] 6 who will not repent and amend, be punished. this his will is iust and full of mercie. against which will is no man able to resist. for either must they repent and amend orels they must suffer. As 7 the potter wold gladly make of his clay a good vessell, but if it will not frame he breaketh it and casteth it away, and as the king wold all his subiects to be obedient vnto his lawes: yet the vnworthiest slaue in his dominion hath power to break the kinges lawes. Notwithstanding whē he suffereth for his offence the kinges will is fulfilled, euē so thogh God both wille hand cōman 8 deth vs to obserue his law, yet haue we power to offend against the former parte of his will, otherwies we should all obserue [...]he [Page] will of God, and be saued, and so should there be no reprobate. But when for our disobedience, we be punished, the will of God is fulfilled, which will is both good and iust, and therefor oght no man to accuse it ād say who is able to resist his wil. No more thē clay, when it framed not to be a good vessell, doeth accuse the potter of breaking it.

ANSWER.

Ye be not able to proue, that in any vehemencie we 1 alledge those wordes of the Apostle in other sentence, thē he wrote thē, for all praise ād glorie be vnto God the mercifull giuer, we haue not so litle profited in the schoole of 2 Christ Iesus, that we wold wrest the wordes of the holie Gost to a cōtrarie sense. We are not ignorant that the Apostle pronoūceth these wordes in the person of carnall mē, who hearing that God hath mercie vpon those that he wil, and that also he maketh hard hearted such as he will, do storm and furiously crye, wherefor thē doeth he cōplein, who is able to resist his wil. These wordes I say do we not 3 vrge to proue our doctrine. for where we affirme, that the onely will of God, is the perfect reule of all thīges, which be done, ād are to be done in heauē and in earth, we build our doctrine vpon euidēt testimonies of the scriptures, ād vpon the cheif principalles of our religiō and faith. Dauid and Isaiah do both aggre, that our God who dwelleth in heauen doeth what so euer he will in heauē and in earthe, that he formeth light and doeth creat darknes, that is, giueth aswel prosperitie as aduersitie. Daniel affirmeth that the supreme God distributeth kingdomes as best semeth to his wisdom, and Salomon doeth witnes that against the Lord there is no counsell can preuale. The necessarie principalles of or faith do teach vs, that as in God there falleth no ignorance, so in him there is no impotencie. He doeth not as it were in suspēse ād doubt, behold the euēt ād chāce of thīges, ronning after to seke remedie: but that in wisdom hath he disposed all thīges: willing nothing which he may not, and doeth not bring to passe in time, according to his eternall purpose: and working, nothing which is not most iust, howbeit the causes thereof be hidde frome vs. Of these and many mo scriptures and necessarie principalles [Page] of our faith do we grounde our doctrine, and not vpon that one place, spoken in the rebuke of the stubborn and rebellious disputers with God. ye burden vs that we 2 accuse and make God to be the author of euill, ād the cause of damnation. That we cause many brest owt and say, 3 since his will and pleasure no man is able to resist, let him lay it on him self ād not to vs, if any sinne be committed. 4 And last ye affirme that if our sainges be true, that then are gods works full of crueltie, miserie, damnatiō, and destructiō, and so of two thinges, ye accuse vs, and the thirde ye affirme ineuitably to folow of our doctrine if it be true.

Here after I will not greatlie labour to confute thy argumētes which is a thing most easie euen to any godlie man,Answer. how beit he had neuer sene arte nor studied the same. But seing that thow and thy most pestilēt sect, be not content maliciously to sclander those that in such a case be most innocēt, but that also with most impudent mowthes ye vomite furth your horrible blasphemies against gods maiestie, I will most earnestlie and most vnfeanedlie require of all reulers, Princes, Magistrates, and gouernors who in the fear of God do ruele, aboue their subiects, that as they will answer in the presence of the Lord Iesus, for the administration of iustice committed to their charge, that indifferently they iudge betwext you and vs. To witt that if we can euidently be cōuicted, of those crymes which ye most maliciously, and most vniustly lay to our charge, that then iudgement without mercie be executed against vs. But and if ye fail in your probation, and also if ye can not proue crueltie to be in gods workes, supposing that our doctrin remaine (as that it is) trew ād stable, that then such order may be takē, for repressing of your vennemous tongues, that neither ye be permitted thus openly to blaspheme gods Maiestie, neither thus maliciously to sclander innocentes, and to offend ye eares of all godlie hearers. And to the end that mē shall not think, that being at this time accused, we beginne to deuise new defenses or excuses of our selues, I will faithfully and simply bring [Page] furth of the workes (as som what I haue done before) of that singulare instrument of Christ Iesus in the glone of his Gospell, Iohn Caluin such sentences as shall make plaine to all men, what our opinion is of God, of the fall of man, of the wōderous work of our redemption, and of the most iust reiection and damnation of the reprobat.

Thus saieth he, dependeth the perdition of the reprobate,Libr. de aeterna Dei praede stinatione vpō the predestination of God, that the cause and the mater is altogither found in them, the first man fell, because the eternall iudged it expedient, why he iudged it, we know not, yet certē it is that he so iudged it not, but that he saw the glory of his name thereby, to be illustrate. when that thow doest heare the mention of gods glorie, there also remembre thow iustice to be: for of necessitie it is, that iust must yt be, which deserueth praise. Mā therefor falleth (gods prouidence so ordeining) but yet he falleth by his own fault. for God of short time before had pronoūced that all, which he had made were verey good. frome, whēce thē came such wickednes to mā, yt he so traterously declyned frō his God? Lest that it might haue bene, through that, that it proceded frome the creation, God approued by his own commendation, wha [...] so euer he had made. Therefor did man corrupt by his own malice, that pure and clean nature, which from God he had receaued. ād by his fall he drew his hole posteritie to perditiō. Therefor let vs rather behold the euident cause of damnatiō in the corrupt nature of mankind: then that we shall pretend to searche it being his and vtterly incomprehēsible in the predestination of God. neither yet let vs be ashamed, so far to subiect the capacitie of our vnderstanding to the incomprehensible wisdom of God, that in manie of his mysteries we acknowledge and confesse our selues to be ignorant. for learned and blessed is the ignorante of those thinges, which to vnderstād and know is neither lawfull neither yet possible in this life. The apperance of knowledge in such thīges, is a kynd of madnes. These be the wordes of this most godlie writer. frome whose iudgement none of vs doeth dissent in this mater. For frō [Page] him we must confesse, except that we wold in concealing the trueth declare our selues to be vnthankfull, that we all haue receaued comfort, light and erudition, as from gods good instrument. who yet thus further procedeth There be thre thinges (saeth he) in this mater to be considered, first that the eternall predestination of God by the which he had decreed what should becom of all mākynd, (yea and of euerie man) euen befor that Adam fell, was sure and appointed: Secondly, that Adame for his defection was iustly adiudged to death, and last that in the personne of him that then was lost, was damned his hole posteritie. ād yet neuertheles God did frely choose of the same such as vpon whom it pleased him to bestow the [...]onor of adoption, and yet after in the same place he saieth when we speak of predestination, I haue constantly taught and this day do teach, that frome thence we oght to begin, that iustly are all reprobat left in death, who were dead and damned in Adame, that iustly they perishe who by nature are the sonnes of wrath. And therefor that none hath cause to complein of gods rigorous seueritie, seing that all do bear the cause of damnation within them selues. for if we shall com to the first man we shall find that willingly he fell, and so by his one faule, he broght perdition to all his posteritie. And albeit that Adam fell not, but that God both knew and ordeined thesame, yet serueth that nothing, nether to extenuat and excuse his crime, nether yet to wrap God in societie of the same: for alwaes must we looke to this, that he spoiled him self of the righteousnes which he receaued from God, that willingly he made him selfe seruant to sinne and to sathan, that without compulsion he cast him self headlong in to destruction and death. yet resteth one excuse, to witt that he could not auoid nor flie that which was decreed by God: but his voluntarie transgression is sufficient to his condemnation, nether yet is the secrete counselle of God the proper and naturall cause of sinne, but the fre and plaine will of man. And there for seing that man findeth [Page] in him self the cause of his miserie, what shall it profitt him to seke it in the heauen. And after albeit that men by long compassing about, purpose to delude them selues, yet can they neuer make them selues so brutishe and dull but they shall fele the sense of sinne grauen in their heartes. Therefor in vaine is it, that vngodlines goeth about to absolue man, whom his own conscience damneth. In so far as God willing and knowing permitted man to fall, the▪ cause may be secrete and hid, but vniust it can not be. And yet he further writeth, this saieth he is to be holden without all controuersie, that sinne was euer hatefull to God, for most rightely doth this commendation, wherewith of Dauid he is commended aggre to him: that he is a God that wold not iniquitie, but rather in ordeining the fall of mā, his ēd and purpose was good and most right,The purpose of god in mannes fall. frome the which the name of sinne abhorreth. howbeit I say that so he hath ordeined the fall of man that I vtterly denie him to be the author of sinne. Let the indifferent reader iudge with equitie: if iustly we be accused of that blasphemie, which so openlie we abhorre. but yet in the same book he bringeh furth a testimonie of Augustine who thus writeth, These be the great workes of God (saieth Augustine) broght to passe in all his willes,Enchi. ad Lauren. cap. 1 and so wisely broght to passe that whill the nature of Angell and man had sinned, that is, had done not that which he that is God wold, but that which the self (meaning the creature) wold: yet not the les by the same will of the creature, by the which that was done, which the creator wold not, did he fulfill that which he wold, he being infinitely good, vsing well those thīges that were euil, to the damnation of them, whom he iustly had appointed to paine, and to the saluation of those whom mercifully he had predestinate to grace. In so far as to them perteined they did the thing which God wo [...]d not: but as apperteining to gods omnipotencie they might by no meanes haue done that, for euen in that, that they did against the will of God, the will of God was done in them, and therefor great are the [Page] workes of the Lord (broght to passe in all his willes) that by a wōderous and vnspeakable maner, that thing should not be done without his will, that yet is don agaīst his will. fo [...] it should not be done if he did not suffer it. And of a trueth he suffered it not vnwilingly, but willingly. And a litil before saint Augustin saieth, it is not to be doubted, but that God doeth well, permitting those thinges to be done which are euil. for he suffered not this, but in his iust iudgement. Albeit therefor that these thinges which be euill in so far as they ar euill, are not good, yet neuertheles it is good, that not onely good thinges, but also that euill thinges be. for if that this were not good that euil thinges should be, by no meanes should they be permited to be by the omnipotēt good, to whom no doubt, it is a like easie not to suffer the thing which he will not to be, as to do that thing which he will: except we beleue this, the beginning of our faith is indangered, by the which we professe our selues to beleue in God the father almighti [...] &c.

And in the end to answer to these calumnies which ye haue taken furth of Pighius that papist, Iohn Caluin concludeth, if euer I had said that it came to passe by the instruction or motion of the spirit of God, that the first man did alienat him self frome God, and not that rather I haue in al places defended, that man was pricked thereto by instigation of the deuill and by the motion of his own heart, thē meritably might Pighius and his cōplices haue railed agaīst me. But seing that I remouing frō God the verey cause of the actiō, do also remoue from him all crime, so that man onely is subiect aswell to the crime as to the punishment: wickedly and maliciously is this laid to my charge that I should say that mannes defection and fall is one of gods workes. But yet lest yt one thing should appere to lacke of our full doctrine, I will recite his wordes, which he writeth against the libertines in the 14 chapter of that worke, we do not deny (saieth he) but that all thinges are done by the will of God. In so much that whē we declare wherefor he is called omnipotent, we geue to him an effectuall power in all his creatures, and we teach [Page] that as once he created the vniuersall world, so also that he gouerneth the same. And that his hād is alwaies at the work, that he might kepe all thinges in their estate, and dispose them after his will. And to the end that I may expre [...]e the same more easely, I say, that God is to be considered thre maner of waies to work in the administration or his creature.Thre maner wayes doeth God work in his creatures. first there is an vniuersall operation by the which he directeth all creatures according to the conditiō and proprietie which he gaue to euerie one, when he formed them and this gouernemēt is nothing els but that which we call the order of nature. for albeit the vnfaithfull know nothing in the disposition of the world, but that which they se with their eies. And therefor they make nature as she were a goddesse to haue impire and dominion ouer all: yet is this praise to be giuen to the will of God [...] that it onely doeth moderat ād gouern all thinges. Wherefor when we se the son, the moon, and the sterres fulfill their course, Let vs vnderstand that they obey God, that they execu [...]e his commandement, yea and that they are guided by the hand of God. And also when we se the course of earthlie thīges, all thinges are to be ascribed to God. The creatures are to be estemed but as instruments in his hād which he applieth to the work, euen as pleaseth him. The scripture doeth often make mention of this vniuersall prouidence, that we may learn in all his workes to giue glorie vnto God. But chiefly in vs doeth God commēd this his power, that we shall know it in our selues, to the end that we may be purged of arrogancie, which sodanly vseth to arise in vs, how son we forgett our selues to be in his hādes. Hereunto apperteineth that, which Paul said to those of Athenes: It is he in whom we liue, are moued, and haue our being. By the which he wold admonish vs, that except God vp hold vs by his hand that vnable it is for vs to stand the least moment of time. for euen as the soule dispersing her strēgthe throughe the hole bodie, moueth the mēbres, so are we qwickened of God, form whome onely we obtein what so euer strength or power we haue. But this vniuersall operation of God impedeth not, but [Page] that euery [...]reature in heauen and in earth retein their own nature and qualitie, and also do folow their own inclination. The second maner by the which God worketh in his creatures is that he appointeth them in obedience of his goodnes, iustice, and iudgement, somtymes to help his seruantes somtymes to punishe the wicked, and somtimes to examin the pacience of his seruantes, or to correct 2 and chasten them with a fatherly affect [...]on: as when he will giue vs aboundance of frutes he giueth rain in his time, he sendeth heat by the son, and bright and clear daies, as also he vseth all other naturall meanes as instruments of his liberalitie. But when he pulleth back his hand, the heauen is made like brasse, the ea [...]th is yron, and so it is he that sendeth thonder, frost, hale: and also it is he that is the cause of sterilitie and barennes. Therefor what so euer the Ethnicks and ignorant did attribute to fortune, we assigne to the prouidēce of God. Not onely to that vniuersall operation, of the which we haue before spoken: but to his especiall ordinance by the which he gouerneth all, as he knoweth it to be most expediēt and profitable: and this he teacheth when by his Ptophetes he saieth that he created darknes ād light, that he sendeth death and lief, that neither good nor euill can chāce but frō his hād. In so much that he saieth that he doeth gouern ād direct the lottes: Yea if that any mā by chāce and not of set purpose be slain, he auoweth him self to be the cause of his death, and that so he had appointed that we shall iudge nothing to com of fortune, but that all cometh by the determination of his counsell. And further it displeaseth him whē we esteme any thing to procede from any other. so that we do not behold him, and know him not onely the principall cause of all thinges, but also as the author appointing all thinges to the one part or the other by his counsell.

Thus let vs then conclude that prosperitie and aduersitie, rayn, wyndes, hale, frost, fare wether, aboundance, hunger, warre, or peace, to be the workes [Page] of God, and that the creatures which be the inferior causes, are onelie instrume [...]tes which he hath in redines to execute his will, which he so vseth at his pleasure, that he leadeth and moueth them to bring to passe what so euer he hath appointed. Moreouer it is to be noted that not onlie he thus vseth his insensible creatures, that by them he worketh his will, but also men them selues, yea and also deuilles, insomuch that sathan and wicked men are executers of gods will: as he vsed the Egyp [...]ians, to punishe his people, and a litle after, he raised vp the Assyrians and other such to reuenge the sinnes of his people we se that he vsed the deuil in tormenting Saul, and in deceauing Achab. which thinges when the libertines doheare, rashely and without iudgement beholding no further they conclude, That now the creatures do no more work, and so horribly do they confound all things nether do they onelie mingle and mixt the heauens with the earth, but also they ioyn God with the deuil. ād that chanceth vnto them becaus they do not obserue two most necessarie exceptions. The former is that Sathan and the wicked are not so the instrumentes of God, but that they also do theire own partes. Nether must we imagin that God so worketh by wicked men, as by a stock or a stone, but as by a creature participant of reason, &c. When we say thē that God worketh by creatures, this impedeth not but that the wicked work also vpō theire part. which thing the scripture most euidently declareth, for as it pronounceth that God will whissill, ād blow as it were the trūpet to call ād bring furth to battell the vnfaithfull, so ceaseth it not to make mētiō of theire own coūsell, ād ascribeth to thē both a will ād a work, which they did execute vnder the decre of God. The other exception of the which these vnhappie libertines take no head, is, that there is a greate differēce betwext thework of God, ād thework of the wicked whē that God vseth him in stede of ā instrumēt. The wicked mā is prouoked to iniquitie ether by auarice, ābitiō, enuie, or crueltie nether yet looketh he to any other end [Page] or purpose, and therefor the worke taketh the qualitie from the roote, from the which it springeth, that is frome the wicked affectiō of the mynd, and the mischeuous end which he looketh vnto: and therefor iustly is it iudged euill. but God altogither hath a contrarie respect: to witt, that he may exercise his iustice, to the conseruation of the good to vse his fauor and gentilnes towardes the faithfull, and that he may punish such as haue deserued. Consider how we must make difference betwext God and man, that vpon the one parte we shall behold his iustice, his goodnes, and his iudgements: and vpon the other part we shall consider in the self same work the malice and enuie of the deuill and of the wicked. Let vs take a bright and clear glasse in the which we may behold these thīges. When the message of the losse of all his goodes came to Iob,An exā ple takē by Iob. the sodan death of his sonnes, and so manie calamities, which all at once fell vpō him. He doeth acknowledge that he was visited by God saing: The Lord gaue all these thinges, and it is he that hath taken them away, and no doubt so it was. But in the mean time, do we not know, that the deuil procured all these thinges? and did not he vnderstād by narration of his seruants that escaped, that the chaldeis had driuen away his bestiall and flockes? Did he commēd those brigandes and spoilers? or oght we to excuse the deuill? becaus that all these calamities proceded from God. Not so, for bothe we and he do, and did vnderstand that there was a great difference betwext their purposes: And therefor he (yet damning the euill) said the Name of the Lord be blessed. The same may we say of Dauid: but at this tyme it sufficeth, that God so worketh by his creatures, and so doeth vse them to his prouidēce, that the instrument, by the which he worketh, ceaseth not to be euill. And albeit that he conuert the malice of the deuill and of wicked men to good, yet they therefor are neither excusable, neither yet clean from sinne: and their workes are wicked, and to be damned. for all workes take their qualitie of the purpose and the will of the author. Who so euer maketh no distinction betwext these thinges, maketh an [Page] horrible confusion. And such be the libertines, who as before is said, do not onely ioyn the deuill, in societie with God, but also, do transforme him in to God: iudgeing his workes worthie of praise, vnder this coulor, that he doeth nothing, but that which is appointed by God: But contrarie wies we oght to obserue, that the creatures do wo [...]k their own workes in this earthe: which workes according as they were directed to this or that end, so are they to be iudged either good or euill: and yet God gouerneth and doeth moderat all things, and guideth them also to a right end. He turneth the euill into good: or at least God working by the goodnes of his nature, draweth as it were by violence som good, furth of that which in the self is euill. So doeth he vse the deuil that he doeth not mixe him self with him, neither to be in felowshipe with him, neither yet with his wicked fact, neither that his iustice shal put away the nature of the deuil. for as the son sending furth his beames,A similitude of the son. and heat to the carion, and so ingendreth in it som corruption, draweth to it self neither corruptiō neither yet any filthines: neither yet doeth the son by his puretie ād birghtnes, so purge the cariō, but that it remaineth stincking and corrupt: so doeth God so work by the wicked, that the iustice, which is in hī doeth not iustifie thē, neither yet is he defyled by their wickednes and corruptiō. The third kinde of gods operation cō sisteth in the gouernāce of the faithful, in whom he liueth 3 ād reigneth by his spirit. In so far as we are corrupt by original sinne, we be lyke to the drie and barren grounde, which produceth no good frute. for our iudgement is corrupt, our will rebellious, euer redie to euill: and finally our hole nature is nothing elles but a lompe of sinne. And therefor not onely can we not applie our selues to any good action, but we are not able,20 Cor. 3▪ Philip. 2 nor sufficien [...] to conceaue one good thoght (as Paul doeth witnes) but if we be able to an [...] thing of necessitie that must procede frō God. It is he therefor that worketh in vs both to wil and to performe: he doeth illuminate vs, and lead vs to the knowledge of him self, he draweth vs to him self, and by softening [Page] our heartes, he formeth new heartes in vs. further it is he who moueth in vs a desire of prayīg, he giueth power and strength to resist all the tentations of sathan, and maketh that we do walk in his commandements. But yet we must consider, that of nature, we haue both will, and election: but because they are both depraued, by sinne, the Lord reformeth thē, ād of euill maketh them good. That we therefor be apt to discerne, that we haue a will, that we do this or that, this is a naturall gift: but that we can chouse, desyre, or do nothing but that which is euil, that cometh of the corruption of sinne: that we thirst to do good, that we haue som power to execute the same, this procedeth from the supernaturall grace, by the which we are regenerat,Except we be regenerat by supernaturall grace we cā neither thīk will, nor do any thing that good is. and newly born to a better and more godlie life. Behold then what God worketh in his children: first putting away their peruerse nature, he cōducteth ād guy deth thē by his holie spirit, in obedience of his wil. But these dronken or rather furious libertines crying, that al things are wroght by God, do make him author of euil. And further euen as the nature of the euill were changed, when it is cloked vnder the couerture of gods name, they affirme it to be good. in the which they do greater iniurie, and cōtume lie vnto God,The libertines. then that they should transfer his power and iustice to an other. For seīg there is nothing more proper vnto God, thē is his goodnes: it behoueth first y• he should vtterly denie him self, before that he can work euill: which thing, these blynd libertines attribute vnto him. And assuredly the God of these men is an Idole, which oght to be more execrable, then all the idoles of the Gentiles. And so furth to the end of that chapter he proueth that God committeth no sinne in none of the wicked of the earthe &c. Thus far haue I recited the mynd and most part of the wordes of that godlie writer, written by him now twelue yeres ago, agaīst the libertines. By the which the indifferent reader may iudge whether that iustly you accuse him and vs, that we make God author of sinne. In the name of God, and of his deare Son Christ Iesus (whose [Page] glorie ye studie vtterly to suppresse) I require as before of all those that be placed in auctoritie by his worde,An earnest request that the magistrate wol de trie the accusation of the aduersarie. whose handes he hath armed with the sword of iustice, that earnestly as they will answer before his fearefull throne of iudgement, they take triall in this mater, that if we be found either in life, either yet in doctrine, as we be accused, that God may be glorified in our iust punishments: but if we can not be cōuicted (as we fear neither triall nor iudgement) that then our accusers may acknowledge their offence.

The second thing which is laid to our charge,The secō de accusation. is that we cause many other to brest owt and say. Sithe his wil and pleasure no man is able to resist, let him lay it on him self ād not vpon vs, if any sinne be committed.

If the blasphemies of the vngodlie should be laid to our charge,Answer [...] the 2. acc [...] sation. becaus that we teach a doctrin most true, and most comfortable to the childrē of God: then can not the Apostle saint Paul be excused, for the same blasphemies were vomited first against him,What h [...]rrible bl [...]sphemies were also vomited against S. Paules doctrine. ād the doctrine which he taught: Som crying, let vs do euill, that good may com of it: others, let vs abyde in sinne, that grace may abound: & sō furiously roring (as ye do) did dispitefully cry, wherefor doeth he cōplean, who cā resist his will? But was the doctrine therefor damnable? or was the Apostle criminal, for teaching the same? I suppose ye will be more fauorable in this cause, then so rashly to condemne him, whom God hath absolued. If then our doctrine can not be impugned by the plaine scriptures of God, why should we sustein the blame of other mennes blasphemies? Howbeit in verie dede the blasphemies of none come so plainely to our eares,How impudēt bla [...] ph [...]mers the adue [...] saries be▪ as yours do▪ for the verey Papistes, and the insolent of the world are yet ashamed, so impudentlie to lie vpō vs. Who althogh they will not folow the puretie of the doctrine taught by vs, yet either are they put to silence, by the power of [...]he holie Spirit, orels they in [...]ent som coulorable lies, and do abstein from such open blasphemies, as you cast owt against God, and vs.

[Page]We lay to your charge (say you) none other thing then ye your selues do conf [...]sse,The reply of the Aduersarie for ye affirme that God worketh all things according to his will and pleasure.

We answer that maliciously and deuilishly ye wrest our wordes contrarie to our mynd.Answer to the replie of the aduersarie. for alwayes we make a most plaine difference betwext the will of God, and the will of the wicked, and betwext the purpose counsell and end of God and betwext the purpose and end of man. as in all this hole processe before intreated the indifferent reader may well consider.

If ye continue in your blyndnes and furiously cry: But ye af [...]irme that without his will and against it, nothing is done, therefor that men think, that euen when they sinne, they obey gods will. I answer by the wordes of the same writer whō before I haue alledged: Touching the workes which we committ, the will of God is to be considered, as he him self hath declared it: for in vaine hath he not giuen his law, by the which he hath discerned good from euill. As for exemple when he commandeth no man to be hurt, no man to be iniuried, but that equitie and iustice be indifferently kept to all, that no man steal, defraude his brother, that none committ adulterie, fornicatiō or filthynes, but that euerie man kepe his own vessell in sanctification and honor. Here is the will of God euident and plaine. What further pleaseth him, in these cases oght no mā to inquire. for we know, that if we do these, and other thinges that be cōmanded, and do abstein from all things that be forbidden,Aboue that which we are cō manded by God we oght not to enquyre. that then we obey the will of God. And if we do not that, we can not be acceptable to him. If that any man shall steall, or committ adulterie, and shall say that he hath done nothing against the will of God, he lieth most impudētly. for in so far as he hath transgressed the commandement of God, by the which he was taught what was gods will, he hath done against his will. Let all men now iudge, if that we giue occasion to man, to flatter him self in sinne, and to think, that when they committe iniquitie against the expresse commandement of God, that then they obey his holie will. If any demand, [Page] whether that any thing can be done against gods will: that is, if God may not, if he wold stay and impede the sinne of man: before I haue answered by the mowth of Augustine, and now again by Iohn Caluine that nothing is, nor can be done, which he may not impede, if so it please his wisdom, yea vtterlye we must eschew, that we inquire not of his prouidence,Whē the question is of our duetie no man may be inquisitiue of gods secrete prouidence. which is hid frome vs, when that the question is of our duetie. His word declareth vnto vs what he approueth, and what he condemneth, with that we oght to stand content, and by the same, oght we to reule our liues, leauing the secretes to God, as by Moises we are taught. To make the mater more plaine, the case supposed, that I be tempted with concupiscence, and lust a nother mans wife, in the which I long striue, and in the end▪ fathan obiecteth to me this cogitation, follow thy purpose, for by that meanes, thow maest perchance be further humbled, ād after thow maest taste more aboundantly the mercie, and the grace of God. Should I therefor louse the bridle to my wicked affections? should I declyn from the plain precept, and enter into the secrete prouidence of God? God forbid. for that besides the violating, or breaking of his commandement were horrible temptation of his godlie maiestie, and so in one fact, were cōmitted dooble impietie. The sinnes I know of gods derest children are greuous▪ and many, and wonderous is the prouidēce of God, working in his saintes, but neuer, or seldom it is, that such perilouse cogitations preuale against them: for the spirit of God so rewleth in them, tha [...] commonly this sentence of Salomō is before their eies: such as vnreuerently search out gods Maiestie, sha [...]be oppressed by the glorie of the same. And so must it nedes com to passe, as Iohn Caluin affirmeth, that the pryde of such must be punis [...]ed, and that with an horrible punishement, the pryde of those I say, shalle punished, who not content with the will of God reueled (to the which they will not be obedien [...]) delite to mounte and flie aboue the skyes, there to seke [Page] the secrete will of God. With what faces can ye now lay to our charges, that we giue occasion to men to flatter them selues in sinne, or yet to think that in committing iniquitie, they obey gods will? Ye alledge perchance that the common people read not our writings, and therefor they can not vnderstand our iudgement in this case. I answer, the more impudent and blasphemous are you, who so defame vs in the eares of the vnlearned multitude, that to them ye make both vs and our doctrine odious, before that euer it be knowen or examined. But yet for further discharge of our selues against your most vniust accusations, and for the better instruction of the simple, I will adduce an other testimonie from the writing of the same faithfull seruant of Christ Iesus, Iohn Caluin, and so put end to this your second calumnie. In his commentarie vpō the actes of the Apostles the 2. chap. writing vpō these wordes of Peter, affirming that by the determinat counsell and prescience o [...] God, was Iesu [...] betraied and crucified, by the handes of wicked men, because (saieth he) Peter appereth to mean, that wicked men obeyed God, whereof of two absurdities, one must nedes folow: to wit, that either God is the author of euill, or that men committing all kynd of iniquitie do not sinne, becaus they seme to obey God. I a [...]s [...]er, that wicked men do not obey God how so euer it be that they put in execution those things, which God hath with him self appointed. for obedience procedeth frome a voluntarie affection, which earnestly thirs [...]eth to please God, bu [...] we know yt the wicked haue a far other purpose. moreouer no man obeieth God, but such as hath his will knowen. Obedience then dependeth vpon the knowledge of gods will. And so as the will of God is reueled in his law, so likewise it is euident, that who so euer transgresseth against his will reueled, hath his conscience to witnes against him, that neither he doeth the will of God. neither yet that he obeyeth him. To the second [...]e sayeth, I constantly denie that God is author of eui [...]l: for in this word euill there is the notation and proprie [...]ie [Page] of a wicked affection, which neuer falleth nor can fall in God. The euill work oght to be iudged by the purpose and ēd, to the which euerie man tēdeth in his actiō. When men committ theft, or murther, therefor [...] they sinne, because they are theues and murtherers. In the theft ād murther, there is wicked counsell, which neuer tendeth to please God, but to saciate their inordinate appetites. But God who vseth their malice, is to be placed in glorie aboue them. for he looketh to an other end: for the one he wil punishe, and the patiēce of the other he wil exercise. And so he neuer declineth, nor boweth frō his own nature, yt is frome a most perfect righteousnes. So that Christ was betrayed ād crucified, by ye hāds of ye wicked, it was done by ye ordināce of God. But the treason ād the slaughter, wc by them selues were most odious and wicked, oght not to be iudged nor accompted the work of God. Let men whose myndes, the deuil hath not inflambed in hatred ād malice against God, against his simple trueth, and against the professors of the same, now iudge whether that we affirme God to be author of sinne, or if we giue any iust occasion that man should glorie in wickednes, either yet that they shall burden God wt the same. And I appele to thy own cōscience (thow vnthankfull vnto men and open traitor to the veritie, which once thow professed) whether that thow oftener then once hast heard with thine eares, and that in open audience of many: That if any should take boldnes to sinne in hope of mercie, that the cuppe, which they should drink, should be most bitter.3

Now to that which ye affirme,The affirmation of Anabaptistes. and we most constātly denie. You affirme that if our sayinges be true, that then are the workes of God, full of crueltie, miserie, damnation and destruction.

As before I haue noted somwhat,Answer. which maliciously ye sclander vs, so will I plainely and simply in short and seuera [...]l propositions, set furth the some of that doctrine, which we teach and professe, and that you so blasphemously oppugne, to the end, that Ruelers and godlie magistrates, and you your selues also may clerely se, [Page] what we beleue and affirm. which being considred and compared with gods scriptures, if your affirmation be found true, then refuse we not punishement worthie for blasphemers. But if ye of malice against gods trueth spewing furth the corruptiō of your stinking stomockes infected with pryde, and with contempt of g [...]ace, haue affirmed that, which ye be not able to proue: our earnest request is, as befor that your vennom may be repre [...]sed betymes.

These propositiōs following haue I trāslated furth of the work writte by that learned ād godlie man Theodorus Besa.Theodore Eeza is propositiōs against Castalio. against the calūnies of your capteyn Castalio.

The first proposition, God effectually worketh and bringeth to passe all thinges, according to the counsell of his own will.

2 This counsell doeth God execute in certen momē tes of tyme: neuertheles the counsell it self is eternall, ād passeth before all thinges, not onely in tyme (as it that is before all tyme) but also [...]n ordre. for otherwies the will of God should not be the principall and first reule of gods counsell, but rather the qualities of things foresene, and foreknowen, and mouing God to take this counsell, or that, should prescribe a reule to [...]he will of God.

3 This coūsell ma [...] not be sepera [...]ed from the will of God, oneles of neces [...]itie we spoi [...]e God of his God head.

This counsell is not put in moderation and in direction 4 of chance, or fortune, but it hath an effectuall and working strength in all thinges, as Paul speaketh.

5 This strēgth ād efficacie is attributed to God working, but it is not sa [...]d to be of God. therefore by this worde efficacie, or streng [...]h is not declared any nature and power giuen by God the creator to the thinges that be created, that they should do this or ha [...], but thereby is vnderstand the power of God, which he hath in him self to do all thinges.

6 This vniuersall particle, all in the wordes of Paul, can by no maner of excep [...]ion, be restreinend but that God in that part, shall be iudged ydle, as Epicurus did falsly [Page] affirme. And if we shall say that any thing is done, which God may notimpede, the shall he be spo [...]ed of his infinit powere. So that the cōclusiō is sithec [...] that God 7 him selfe, euen as it hath pleased him, to determyn all thinges to com from eternitie, euen so he workth by his own power, that the same thinges come to pa [...]e in their tyme, as he willeth. Of these thīgs not withstāding none 8 of those blaspemies doth followe, were with we be burdened: to wit, that God is the author of sinne ether that he deliteth or willeth iniquitie: ether that sathan or men doing wickedly, do obey God: ether in so far as they do euil, that they do the thing that God will, and therefor are blameles. Let such blasphemies be far not onely from our mow [...]hes, but also from our cogitations ād thoghtes.

That none of these blaspemies necessarely may 9 be concluded of ouredoctryn, may thus be proued.

God put [...]eth in execution the counselles of his 10 will by second causes and mid instrumentes, not as boūd vnto them, as the Sto [...]kes did affirme but, frely and potētly making, mouing, and directing them, as it pleaseth his wisdom.

Of those instrumētes there are two principall kindes.11 The one hath lief and mouing, the other be without lief, which ra [...]her be moued, by the force of others, then moue thē selues. There be two sortes of those that haue lief, the one be i [...]dued with reason and iudgement, the other be without reason and are onely caried by the blynd force of nature.

Those that be without lief, and those also that 12 haue lief, but lack reason can nether be said to do well nor euil, but those that vse them as instrumentes may be said ether to do well or euil.

Those that haue lief endued with reason are 13 ether Angelles or mē. The angelles be of two sortes, som good som bad. but as for men all by nature are euil: But by grace they are so seperated, that som are vtterly euil, som partly good: to witt, in so far as the Spirit of God hath sanctified them.

Such as in any action are moued by their own 14 [Page] inward motion, iustly may be said to work, and therefor in that kynd of instrumentes falleth the differēce of good and of euill workes, nether yet properly, in that respect may they be called instrumentes, but the causes efficiēt.

15 An euill action I call that which hath not the reueled will of God for the assurance and ēd, and by the cōtrarie, the work is good, when the worker looketh to obey gods expresse commandement.

16 These same althogh they be causes, in so far as they work by their own proper motiō, yet are they in an other respect called instrumentes, in so far as they are moued by an other. As when the hangman by the commandement of the magistrate killeth a man, or when by instigation of the deuil, mē hurt others, or whē at the commandement of any, we do ether good or euill to any mā.

17 In this kynd of actions, it is euident, that one work is attributed to two, to the one, as to him that worketh by an instrument, and to the other as to the worker by motion or commandement: such workers are instrumentes not simply as the hāmer or axe is in the hand of the smithe or hewer, but they are such instrumentes, as also moue by their own inward motion.

18 And for this double respect, a double worke appereth som tymes to be done: In somuch that the one may be lawdable, and the other wicked. As if the magistrate shall committ an offender worthie of death to the executor of iustice. This worke is praise worthie of all good men. But if the lictor inflābed rather with enuie, auarice, or any other wicked affection, then looking to the commandemēt of the iudge, shall kill the same offender, most certen it is, that before God he can not auoid the cryme of murther.

19 Now let us applie these thīges to God, whose efficacie before we haue proued to worke in all thinges without exceptiō, ād so that by those thīges, which he hath made as by instrumen [...]es, he executeth in tyme what so euer he hath decreed frome eternitie.

20 What so euer God worketh is good: seing from him [Page] who is infinitlie good, no euil thing can procede: but he worketh a [...]l thinges, therefor all thinges be good, inso far as they ar done by God. And that difference of good and euil hath onely place in the instrumentes, ād in those of whom we haue spoken in the 14. proposition.

For if those instrumentes be good, and if their actions 21 look to the reueled will of God, they do well, and God also doth well by thē. wherefor that work is alwaies good. as when the good angelles execute that which God cō mandeth, and holie men do follow God calling them.

Euil instrumentes (euill I say) not by creation but by 22 corruption, in so far as they work alwais, they do euill, and therefor iustly do they incurre the wrath of God. But in so far as God worketh by thē, they ether by ignorance, orels against their purposes serue to the good work of God. But God him self, by what so euer instrumentes he worketh, worketh at all tymes well.

And so he worketh by those instrumētes that not onely 23 he permitteth and suffereth them to work, nether doth he onely moderate the euēt or chance: but also he raiseth them vp, he moueth, he directeth, and that which is most of all, he also createth, to the end that by them he shall work that, which he hath appointed. Which thinges God doth righteously and without any iniustice.

For whē the wicked man sinneth, ether against him self 24 ether against any wicked person, God without any sinne, doth, ād bringeth to passe, that the wicked man shall take vengeance vpon him self, or that euill men shall take vē geance vpon other wicked men, who haue deserued punishement. And this one and other work of God is most iust, and by such exemples of his iudgementes, God erecteth and comforteth his afflicted.

How oft that euill men hurt good men, the wicked mē 25 sinne, ād in the end they suffer iust punishement: and yet by them, neuertheles doth God chasten, instruct and confirme his own: and by the manifest ennemies of his Church doth God make glorious his Church.

Yet can it not be said, that those euill instrumentes 26 do obey God. For albeit that God worketh his [Page] work by them, yet they so far as in them lieth, and as cō cerning their own counsell and will, do not the work of God, but their own work: for the which meritably they are punished. Albeit what so euer God worketh by the wicked is good, yet what so euer the wicked men work is euel.

27 Nether is the consequent good, God worketh all thinges, Ergo he worketh sinne, for the name of sinne is not but in the vicious ād faultie qualitie, which is altogither in the instrument that worketh.

28 By reason of this corrupted qualitie, the work which in the self is one, som maner of way is double, and may be diuided: Insomuth that the one, that is the iust work of God, derectly fighteth and repugneth against the vniust work of man.

29 God neuertheles far other waies worketh by his good instrumētes, thē he doth by his euil instrumētes. for besides that by his good instrumētes he worketh his work, the good instrumentes also do their work, by that strength and efficacie, which the Lord ministereth vnto them. And God also worketh his work by them, and in them he worketh to will and to perfourme. but by the euil as by sathan and wicked mē, in so far as they are not regenerat as oft as God doth execute the iust counselles and decreis of his eternall will, he declareth his own strength, and efficacie, in his work by them, which they do ether ignorātly, orels against their purpose. And yet in so far as they worke, God worketh not in thē, but he louseth the bridle to sathan: to whom by his iust iudgement he giueth them ouer, to be moued and possessed forwarde to all iniquitie, that they may be caried to perdition, euen by the instigation of the deuil and by their own propre will.

Thus haue you briefly the som of our doctrin in this mater, which if ye be able by manifest scriptures, or yet by good argumētes from the same deduced, to improue: thē cā we not refuse to make satisfactiō, as the Church of Christ Iesus shall require of vs. But if that vniustly ye haue accused vs, and haue further imputed crueltie vpon [Page] God, by reason that his iudgemētes most iust in them selues, are to your senses incomprehēsible, thē can we not of conscience cease to require of you a greater modestie, ād also of the lawfull Magistrate an ordre to be takē that your malice ād vennon may be repressed: assuring them, that if by tymes your interprises be not impeded that they shall shortly fele what confusion, ye haue of long fostered in your breastes. your poison is more pestilent, thē that of the papistrie was in the beginning. God for his mercies saik preserue his Churche, and purge your heartes to his glorie.

Towching the secrete will of God,Answer to the. 7. & 8. which so oft ye lay to our charge we shall after speak, as also how God will that all repent, and that all be saued. Before I haue declared that this difference must we make betwext God and man, be he neuer so potēt, that God hath such power ouer his creatures, that he reuleth them at his pleasure: and is not a simple law giuer, which onely can deuise good lawes and giue commandement, that they may be kept, but can not, thogh he wold, frame the heartes of his subiectes to obedience. Such imperfection (I say) can we not admitt in our God, who doth ād hath done what so euer he will in heauen and in earth.Psalm. 135 And so your similitude of the king commāding, and of the poorest sclaue offending, halteth ād is imperfect. for God hath greater power ouer all creatures, yea euen ouer the king him self, thē the king hath ouer his sclaue. for the sclaue, when he hath offended, by som meanes he may escaip the kinges handes, and so the punishemēt of his lawes: But so can not the king, the handes of God. Consider the inequalitie betwext God and mā, I say, and then I trust your iudgemēt shall ether be reformed, or els ye cōstreined to deuise more solide reasōs.

I haue not learned in the scriptures to call the corruption of our nature, by the which we rebell against gods commandement power, but rather impotentie, and thraldome. But ceasing to contend or striue for termes, I wonder, what ye meā, by your conditional, which thus ye forme: otherwies that is, if we had no power to offend against [Page] gods will we should all obserue the will of God, and be saued: and so do you conclude, there should be no reprobation, I will not commonly scoffe at you (as your foolishnes deserueth) but here I must say, that this your reason is no better then if I shuld affirme that there is no difference betwext fowles of the ayr, and the rest of the creatures of the earth, because that if all creatures had winges, and lyke agilitie, that then all creatures shuld flie aswell as the fowles, and so should there in that case be no difference. Your reason hath no greater strengthe: for it standeth onely vpon conditionalles whereof ye iustly can conclude nothing. Proue if ye can, that it was, and is the immutable coūsel of God that all should be saued ād thē ye may proue that there shalbe none reprobate. But now we followe, as ye procede.

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§

THE ADVERSARIE.

As for the sentence of Paule:The twētie & foure Section. God willing to shew his wrathe, to make his power knowen suffered with long pacience, the vesselles of wrath ordeined to damnation, &c. it is direct contrarie to your error not withstanding ye abuse it to maintein the same. For seing as Paul saieth, God suffered them with greate paciēce, he is sorie for them: if he be sorie, thē hath he no pleasure in their destructiō:The seuēth argument. ād that wherein he hath no pleasure, he willeth it not and that wc he willeth not, he doth not ordein it. Wherefor seing God suffered thē with greate paciēce to fall, he hath not ordeined 1 thē to fall: yn dispisest, saieth S. Paule, ye riches of gods goodnes ād patiēce ādlōg sufferāce, not knowing that ye kindnes of God leadeth the to repētāce. behold here the cause why God suffered with 2 long pacience, is that we should repent and amend. If they had ben absolutely ordeined to damnation afore the foundation of the world▪ then God knew they should neuer repent, and amend. to 3 what purpose then suffered he them with lōg pacience? Notwith standing this is plaine ynowgh▪ ād conform to the word▪ yet ye dispising what so euer is contrarie to your mynd, ye stik fast to the literall sense of th [...]se wordes, ordeined to damnation, which wordes be spoken after the common maner of speaking, as they be called after the common phrase of speach, ordeined to damnatiō, whose end is damnation, we vse to say of a man that is cast to [Page] be hanged, this man was born to be hanged, not with standing it was not his mothers mynd to beare him to be hāged. Such phrases haue we verey many in the scriptures, as Exod. 11 Pharao harkened not vnto you that many wonders may be done in the land of Egipt.Exod. 11. forasmuch as the wonders done in Egipt were greuous to Pharao, he did not disobey the intent that mo wonders which were plagues should com vpon him,None of these phrasis be lyke if they bewayed. but this was the issue of his obstinat inobedienco. Exod. the XIX who so euer giueth his sede vnto Moloch, let him be slayn, because he hath geuen of his sede vnto Moloch to defyle my Sanctuarie and to pollute my holie Name. The Israelites did not sacrifice their children to Moloch to defyle the lordes sanctuarie and to dishonor the Name of God, but to worship Moloch, notwithstanding that was the issue and end of their sacrifice vnto Moloch, that the Lordes sanctuarie was defiled and his Name dishonored. Thereby Ieroboam made the two golden claues wherby he made Israel sinne to anger the Lord God of Israel. The cause why Ieroboam made the two golden claues and his intention was not to anger God: but he thoght that if the people should go vp ād do sacrifice in the howse of the Lorde at Ierusalē there heartes shulde return to Roboam king of Iuda wherefor he made two golden calues to make the people sacrifice at Bethel,Osee. 8 wherupon followed the wrath of God. Of their siluer and gold haue they made them images to bring themselues to destruction, The Israelites made them images thinking thereby to be saued and not destroied: yet their destruction followed thereof. Ieremie saieth Omy mother, alas that euer thow diddest beare me to be a brawler,Ierem. 13 ād a rebuker of the hole land. Ieremies mother did not bear him to that intent, but yet this was the end. And in the new Testament, if any man hunger, lett him eat at home, that ye com not togither to condēnation: the Corinthians came not togither to the intent to purchesse thereby condemnatio [...], but of their abuses in comming togither followed their condemnation. By these places and many others, we may vnderstand the phrase of scriptures: That they be ordeined to damnation whose end is condemnation, which they receaue not by the will of God, which wold all men to be saued, but as a iust reward for their sinnes. As the traitor which suffereth oght not to impute his death to the sentence which the [Page] iudge iustly hath giuen against him, but to his own offence and treason, so when we for our sinnes be ordeined to punishement, we oght not to impute it to gods fore ordināce which is both good and full of mercie,Ierem. 15. 9 but to our own offences. And seing (as S. Paul saieth, God suffered them with greate pacience, their damnation cometh not by the counsell and will of God, for which he is sorie as he saieth by the prophete Ieremie. I haue bene sorie for the so long that I am werie. will ye say that God werieth him self, suffering ād sorowing for them, whom he had reprobated afore the world surelie I think that thoghe ye hitherto haue vnaduisedly said so ye will from hence furthe say so no more, which God grāte in tyme that ye werie not the lord also with sorowing for you.

ANSWER.

As your cogitatiōs of God be grosse and carnall, so be your iudgemētes in this place of scripture deceuable and most erroneouse. Esteme it no iniurie, that I affirm your cogitations of God to be carnall ād grosse. For I can euidently proue, that som of you affirm and maintein, that God hath eies, fete, handes, armes, and finally all proportion of man: that he slepeth and doth againe awake, that he forgetteth and after doth remember, that he is mutable, and doth in verie dede repent.

If these cogitations of the e [...]ernall God be not carnall: yea if they be not wicked, ād deuelish, let the godly indifferent reader iudge,

In this your long gradation,Answer [...] the [...]. which ye make vpon the wordes of Paule, ye cōclud contradiction to the holie Gost, and to the plaine wordes of the Apostle. For the Apostle meaneth and plainely speaketh: that albeit God doth long suffer and delay the iudgement of the reprobate yet cease they not to be vesse [...]les of wrath, as they that are ordeined to perdi [...]ion. But you conclude the cō trarie affirming, that he hath not ordeined them to fal. And so because you conclude directly against the holie Gost, I can not cease to say, that your collectiō is erroneouse. But to giue an answer more full and large, in examining the partes of your gradatiō, I will shew your error ād the cause thereof. first you say: seing God suffered [Page] them with greate paciēce, he is sorie for them. here I say in your first foundation lieth your error, and the cause thereof is, that altogether ye are ignorāt of gods nature, in whom nether falleth such sufferance,Painfull passions fall not in God. such paciēce, nor such sorow, as you grosly imagin. God is omnipotent, and is compelled to suffer nothing, which he hath not appointed in his eternall counsell, he is a Spirit, ād fre from all such passions, as creatures be subiect vnto. for in his eternall Godhead, there is nether pacience subiect to paine, nether yet sorowe annexed with angwishe and grief. But when such passions be attributed vnto God, it is for the weaknes of our vnderstanding, that the holie Gost doth subiect him self in langage, and tongue to our capacitie.

Ye take libertie to your self in dyuers other phrases, to explaine them as you please, yea euen against the plaine scripture. And why will ye not permitt, that such phrases be so vnderstand, as nothing be iudged vpon gods Maiestie, which doth not aggre, with his godlie nature? ye do far abuse the mynd of the Apostle: for he doth not inferre as you foolishly and wickedly do, that becaus God did suffer with great pacience, therefor he was sorie, but saieth, he did suffer the vesselles ordeined to destruction, that vpon the one sort his wrath and power, and vpon the other (that is, vpon the elect) the riches of his glorie might be knowen. This were sufficient to put silence to your folie. But yet somwhat to instruct the simple, I will som what trauale to make these wordes of the Apostle sensible and plane.

He had before concluded: that God wold haue mercie vpon whom he wold haue mercie, and whom it pleased him, those did he harden. As this sentence far surmounted mannes capacitie,The place of Paul explaned. so might it engender som doubtes, in the heartes of the verey godlie. For they might haue reasoned if that God will finally destroy all the reprobate, to what purpose are they now permitted to triumphe, and to trooble the elect of God? In answering [Page] to which doubt, the Apostle assigneth three reasons, why God with great pacience,Thre causes why God suffereth the wicked reprobate. suffereth the vesselles of wrath. To witt that his power, his wrath, and the riches of the glorie of his mercie more euidently may appere & be knowen. For if God should sodanly from the bellies of their mothers, take away the reprobat, or if he should in the beginning of their malice so break downe their pryde, that they could not procede against him, nether should his power appere so great, nether yet his wrathe so iust and so holie. But when he doth suffer them, as he did Pharao, from one mischief to procede to an other, often remouing his plagues, and so declaring him self easie to be entreated, euen vnto such tyme, as their malice and raige do carie them, as it were openly to dispyse God, and his power, when then, I say, in one moment God potently doth ouer throwe the force & strēgth of his ennemies,Exod. 14 Isaiah. 37 Daniel. 5. as yt he did of Pharao, Senacherib, Balsasar, and of others. then is his godlie power, and most iust wrathe more euidently knowen, then that he should ether haue repressed them in the beginning, ether yet haue taken them away, before their malice began to budde. For hereby doth he not onely admonish others of the certen destruction of all those that continue in crueltie, but also giueth to his Churche most singulare comfort, letting them se that his prouidence, and power watcheth for them, euen when the raige of the ennemie appereth to deuore al. And so do they se what is gods mercie towardes them. Further whē the elect aduisedlye do consider what be gods seuere iudgementes against the inobedient, and do consider how prone and redie they them selues be of nature to rebelliō against God, except they were cōducted by his spirit, they com to a more liuelie feling of gods fre mercie & grace: by the which onely they are exempte frome the rank and societie of the reprobate. Albeit that these endes & causes of gods long suffering, of the vesselles of wrath, do not satisfie you, yet I doubt not but gods afflicted childrē wil, and do take comfort of the same. you thus procede in [Page] your sophisticall Sorites. If he be sorie (say you) then hath he no pleasure in their destruction. And that where in he hath no pleasure he willeth it not, and that which he willeth not, he doth not ordein it. wherefor seing God suffereth them to fall with greate pacience, he hath not ordeined them to fall.

Your foundation being fals, your hole building falleth by ye own weight.Answere. Before ye procede any further, ye must proue, yt God did suffer in the vesselles of wrath, that which he nether could nor might remedie, and therefor that he fell in greif and sorow, that his power was no greater and his wisdom no perfiter. Wo be to your blasphemies, for they cōpell me to write, that which I gladly wold not.

I haue before said that God nether hath pleasure in destructiō,Answer to the 2. & 3. nether yet that he will the death of the sinner absolutely, yt is hauing none other respect, but to their torment and pain onely. But albeit pryde and malice will not suffer you to grante, that God hath created all thinges for his own glorie: yet will not he be suppliante vnto you, that ye shall suffer him to vse his creatures, at his own good pleasure.

Where vpon these wordes of the Apostle: doest thow dispyse the riches of gods goodnes, not knowing that the kyndnes of God leadeth the to repentance, ye inferre, that the cause why God suffereth with long pacience is that we should repent and amend. If you vnderstand that God suffered his elect, euen in the tyme of their blyndnes, yea and after their horrible falles and offenses with great lenitie and gentlenes, to the end that afterward they may repent, I do aggre with you. for so he did with Dauid, Manasses, Paule, and many others, who after their conuersion did not dispyse gods lenitie, but did magnifie and praise the same, as in all their confessions may be red. But if you vnderstand Paules wordes so, that God hath none other end in that his long suffering, but that the reprobate shal repent [Page] and amend their wickednes, because the holie Gost assigneth other causes (as before we haue declared) I must preferre his iudgement and sentence to yours. To your vnreuerent bolde and furious question, in which ye a [...]k to what purpose did God suffer them with lōg pacience,Answer to the furious question of the aduersarie. whom before he knew shoulde neuer repent nor amend, I can answer none other wies, then I haue done before, except that this I adde: that if ye be not contēt that gods iust wrath and greate power shall aswell be manifested, both in this world, and in the life to com, vpon the vesselles of wrath, as that his mercie, & the riches of his glorie shall be praised and extolled in the vesselles of mercie, that experience (which the common prouerbe calleth maistres to fooles) shall teach you, that it nothing profited the Gyantes, of whom the poetes do speak, to heap vp mountane vpon moūtane, of purpose to besiege Iupiter in the heauens. To vse the wordes of scripture, if be tymes ye cease not, so vnreuerently to questiō with God, you shall fele for euer, what torment is prepared, for such as with humilitie, can not be subiect to his iudgementes incōprehēsible, for if ye shall constrein his Maiestie to giue you a reason, which ye may vnderstand and apprehend, what do you elles thē go aboute to spoile him of his Godhead?

We stick none other wies to the literall sense of these former wordes of the Apostle then the rest of scriptures permitt and do teach vs.Answer to the. 4. But how proper be your phrase and common maner of speaking, by the which ye labor to obscure the plaine wordes of ye Apostle, we briefly shall examin. Ordeined to damnation (say you) after the common maner of speach, doth signifie no more, but whose end is damnation. To grant you som what, I wold know of you, who hath ordeined damnation, to be the ēd of the reprobat: I perceaue by your exemple, that ye dare not say, God: for thus ye say, we vse to say of a man, that is cast to be hanged, this mā was born to be hanged, notwithstanding that was not his mothers mynd to bear him to be hanged.

[Page]Besides the foolishe rudenes of this exemple, I wonder at your madnes, that you can neuer make difference betwext God and earthly creatures. Dare you say, that God hath no greater power, nor foreknowledge in directing and appointing his creatures to their endes, then the mother hath to direct, forse, and appoint the end of her child? after that she hath born him, she knoweth not what shalbe his naturall inclination: althogh she instruct and correct him, yet can she not bow ād expell his crooked nature: when he is absent from her presence, she seeth not his conuersation. If he be deprehended in theft or murther: and so cast to be hanged, she can not (althogh she wold) delyuer him from the handes of the iudge. But is there any of these imperfections in God? Consider yet, and let reason at length put silence vnto your foolishenes.

Where of the wordes of Moises, of Hoseas, Ieremie, and Paul,Answer to the 5. & 6 ād of the fact of Ieroboam, ye go about to proue, that phrase in that sense, wc ye adduce, to be common in scriptures. I, am in dowt whether that first I shall lamēt yor blynd ignorāce, or abhorre & detest yot abhominable lies, & horrible prophanatiō of gods most holie worde.

It is impossible [...] t ignorāce hath so blynded you all, yt none of you cā se ye diuersitie betwext tho semaner of speaches: God hath suffered ye vesselles of wrath ordeined to destruction,Ezod. 11 Leuit. 18 & 20 & these, Pharao shall not heare you, yt many wōders may be wroght, &c. Giue not of thy sede to be offered to Moloch, &c. I will set my face agaīst such ā mā, & I will rout him out, from the midest of his people, because that he hath giuen of his sede to Moloch, that he might defyle my Sanctuarie, & prophain my holie Name. And so furth of all the rest. for onelie the place of the Apostle after the english phrase and speach may be rightly translated,The anabaptistes do plainly corrupt ye scriptures of God. to condemnation, I appeall to thy conscience thow manifest corruptor of gods scriptures, if in all the places, by the alledged there be not this particle, Vt, which is a causal, and not the preposition, In, which is in the wordes of. S. Paul. And hath malice so bereft the of knowledge [Page] that thow canst make no difference, betwext those two dictions or wordes. The Lord of his mercie preserue his Churche frō so bolde & so deceatfull teachers. If altogither thou haddest bene ignorant, with sorow of heart, I could haue lamēted thy foolishenes: but pererauing ye of set purpose and malice, willingly to corrupt gods plaine scriptures, that thow may blynd the more easely, the eies of the simple, with grief, ād dolor, I say, that better it had bene for the, neuer to haue bene born, thē thus obstinatly to fight agaīst gods plaine trueth. And that in such furie, that where from the scriptures, thou canst haue none assurance for thy error, yet so thow darest wrest them, yt they may seme to serue thy purpose. Where so euer thou cāst wrest any place, that it may be translated by this englishe, To, there thow ashamest not to affirm, yt it is the self same phrase, with this of S. Paule, vesselles of wrathe prepared or ordeined to destruction. This is sufficient to shew to the learned, yea euen to such, as do but vnderstand the firstprinciples of their grammer, thy infidelitie ād craftie deceat, in this mater. But because such as vnderstand nothing in the latin tongue, can not hastely espie thy craft, I will trauale to make it so sensible as I can.

If I should say, I am appointed to death, to fele the punyshement of sinne, and so to make sinne to cease: will thow therefor say, that this particle, To, in the former place, where I say I am appointed to death, and in the second place where I say, to sele the punishement of sinne, and to make sinne to cease, are all one phrase, and oght a like to be resolued? I suppose thow wilt not. for in the first place, it cā be none other wies resolued but thus, I am appointed to death that is, I must nedes die: but in the secōd place, two causes of death be assigned: for where I say, to fele the punishemen [...] of sinne, I vnderstand, that one cause of death is, that I and all mē may fele, how horrible is sinne before God: and in this last I vnderstād that death so putteth an ēd to sinne, that after it may not trooble the elect of God. The phrase of S. Paule is much more different [Page] from all that thow adducest, then be these phrases before alledged, one differen [...] frome an other. for where he saieth, vesselles of wrath ordeined to destruction, he signifieth the final end of the vessels of wrath, to be ordeined, and before determined in gods eternall counsell. And in all these places: to prouoke the Lord, to anger, to defyle my Sanctuarie, to kyndle gods wrath against Israel: to make Israel sinne, and such like, are their actions signified to be the causes of gods anger,Ierem. 15 gods wrath, and why he reputed his Sanctuarie polluted. Thus thy frowardnes causeth me to trooble the simple reader. The place of leremie tho v maliciously doest peruerte, for it cā be in nowies so trāslated. But what tōgue so euer thow doest follow thow must say wo be to me, O my mother that thus hast born me, a man that am a brawler, and a man of contention in the hole land

The place of Paule,Answert [...] the. 6 1. Cor. 11. serueth nothing for thy purpose. for albeit there be a preposition, ad, which truely may be translated, To, yet that speach is far differente, from the former speach of the Apostle for where he saieth: Eat at home that ye come not togither to condemnation, he doth admonish them of the danger, which they know not, wc was that such inordinat, and riatouse banqueting ioyned with the cōtēpt of the poore, without repentance must bring condemnation. if thow list replie & alledge that thow stickest not somuch to the termes, as to the mater▪ for in all these former speaches, man pretē ded one thing but an other thing ensued. What cāst thow thereof conclude? but that gods purpose, sentence, and mynd, is not subiect to mannes purpose and intention. True it is, that nether Pharao did resist Moises of purpose to be plagued, nether did Ieroboam erect the calues that Israel should be destroied, but yet becaus God had so before pronounced ineuitably plagues and destruction did follow their inobedience. If hereof ye will conclude, as ye seme to do, that those whose end is condemnatiō, receaue not that by ye will of God, because ye cōclude [Page] that which neither ye haue proued, neither yet go about in this place to proue, I will not trouble my self, with answering for this present. But whē ye shal go about to proue that God will all men to be saued (as ye affirme) I hope by gods grace,Answer to the 8. to answer sufficiently. For as we doubt not but gods iudgemētes are holie, and most iust, so we know that the conscience of the wicked shall fele in them selues, and no where elles, the causes of their condemnation. Neither yet did any of vs euer hold, beleue or affirme, that any reprobate, shall haue that libertie in the hell to quarell with God, of the secrete causes of his condemnatiō: for the bookes shall be opened, and the secretes of all heartes shall be reueled.

To the suffering,To the 9. pacience, and sorowing of God, I haue before answered, in the beginning of this your last confused gradation, and so I will not trouble the reader, with the repetition of the same. The wordes of Ieremie which ye alledge, can haue no such sentence, as ye do gather. for he doeth not speak of any passion, that was in God, as touching his eternall Godhead: but onely doeth appeall to the conscience of the people, how oft God had not onely rebuked, but also from time to time corrected them, euer calling them to repētance, and suspēding their last punishment,The first chap. of Isaiah declareth the place of Ieremie wrested by the aduersaries. how beit that they continually from euil fell backward vnto worse. And so at length was God werie oftener to repent: that is to say, at once he wold powre furth his iust vēgeāce, which before so oft he had threatned. Let the first chapter of Isaiah be commentarie to this place, and I trust the sentence shall be plaine. For there he affirmeth, that in that people there was no hole part, that is all order and policie was almost confounded, Ierusalem was in a maner left desolate, by the manifest plagues which had apprehended it. but yet there was no trew conuersion vnto God. And here he saieth, thow hast left me (saieth the Lord) and I haue therefor lifted vp myn hād vpon the,Ierem. 15. and haue scattered the. I am werie in repenting, that is, that I haue spared the so long. I shall scatter them with the fan, euen vnto the gates of the earth (that is to the [Page] vttermost parte) I haue made my people desolate, and I haue destroyed them: neuertheles they haue not turned frō their waies. I trust yt euerie reasonable man will cōsider, yt those wordes be rather spoken, to admonish the people, how God by all meanes had prouoked them to repentance, then to declare vnto vs, what nature or passions God hath in him self, as ye do. For so appereth in this your question. Wil ye say, that God werieth him self suffering and sorowing for them, whom he had reprobated before the world? Surlie I think, that thogh ye hitherto haue vnaduisedly said so, ye will from hence furth say so no more. And so ye end this portion with a prayer. To the which we answere in few wordes, that albeit we will not take vpon vs, to define, what after this shal your cogitations be, yet will we not cease to pray to God, that your heartes beīg humbled with greater reuerence, ye may not onely think, but also speak of gods hie Maiestie, of his iudgements most holie, most iust, and vtterlie in this life in comprehensible to our dull senses. But now we go forward to that which foloweth.

§

§

THE ADVERSARIE.

Now must we declare the saing of S. Luke so many as were ordeined vnto life did beleue,The 25. section. The eight argument where we must vnderstand, that as they that will not obey the trueth, are called in the scriptures ordeined to damnation, as is sufficiently proued before, so they which willingly receaue the trueth, and coople the word with faith, working by charitie are called, ordeined to life. Where ye 1 do replie so: predestination is without any condition, I grant predestination to lief, is the verie fre gift of God, without any condition.2 Notwithstanding, we can not com to life, but by the way which leadeth vnto life. As he which receaued the one talent of his master, receaued it of a fre gifte without his deseruing, but because 3 he did not walk in the way appointed by his master, his talent was taken from him againe. And as afore by the fre benefitt 4 of his master he was chosen vnto life, so now because he did not walk in the way, which leadeth vnto life he is ordeined to [...]damnation. The prodigall sonne is receaued of his father, not for [...]his deseruing, but of the fre goodnes and beneuolence of his father, [...]et is it required of him, that he walk hereafter as an obedient [Page] sonne which if he did not, the latter fall should be worse then the first. Predestination therefor is the mere gifte of God, afore the 5 foundation of the world, at the which time nothing could be commanded vnto vs, yea afore we either haue faith, or [...]ls by hearing of the worde we may haue faith, no spiritual comandemēt is giuē vs but whē by hearing we may receiue faith thē is the way of saluatiō opened vnto vs, in wc we must walk, if we wilbe saued. And yet foloweth it not, we must walk in the way which leadeth vnto saluation, Ergo for walking the way of saluation, we are 6 chosen and accepted. for S. Paul saieth, I am giltie to my selfe in nothing, but therefor I am not iustified. If a learned Phisician seing one in danger of death, whom he can and may helpe, offereth Phisick to the pacient, able to restore him to his healthe, and therwith prescribed the pacient a diet, now that the phisicion giueth phisick to the pacient, it cometh onely of his owne goodnes, But if the pacient do not order him self according to the prescript of the Phisition, the phisick shall not help him. And thoghe he obserue good diet, yet oght he not to repute the receauing of his healthe to him self, but to the Phisicion. for thogh it lieth in the pacientes power to hinder his healthe, yet it is not in his power to giue him selfe healthe. So Christ our Phisition offereth healthfull phisick to vs all, and there with prescribeth our diet, which if we do not obserue the Phisick shall not auale vs. And thoghe we obserue it, yet oght we not to attribute our healthe to our selues: but to the liberalitie of our Phisition Christ, which of his mere mercie hath made vs hole, wherefor to return to our argument, they are ordeined vnto life so many as will gladly walk in the way which leadeth vnto life, that is true obedience, and they do beleue as S. Luke saieth.

ANSWER.

The place of saint Luke which ye studie to corrupt, is written in the 13.The place of S. Luke in the actes. 13. chap. chapter of the Actes of the Apostles. The light whereof is so clere, that you be neuer able to obscure the same. And therefor I will not spend much tyme in cōfutation of your vanitie. for the simple trueth of the historie shall disclose the same. Paule comming to Antioche in Pisidia did vpō the Sabboth ēter in to the Sinagoge of the Iewes, ād therein preached a sermō most profound▪ most effectuall, and most comfortable. In the which [Page] by plaine scriptures he proued that the same Iesus which was crucified at Ierusalem, was the Messias promised, and the onely Sauior of the world. At which doctrine many of the Iewes being offended, and yet som embrasing the same, Paule the next Sabboth preached to the hole multitude of the Iewes and Gentiles assembled together: But when plaine contradiction was made by the Iewes, who did blaspheme Christ Iesus, Paule and Barnabas taking boldnes said to the Iewes: first it behoued to speake to you the word of God, but becaus ye reiect it, and iudge your selues vnworthie of the life euerlastīg, behold we are turned vnto the Gentiles. for so hath the Lord commanded vs. At which wordes the Gentiles reioysed, and glorified the word of the Lord, and did beleue (saieth the text) so many as were ordeined to the life euerlastīg. Who is be so blynd that doeth not se, that in these wordes the holie Gost assigneth the plaine cause, why some do beleue, and others do blaspheme, and remaine vnfaithfull? The cause why som beleue is, becaus they are ordeined to the life euerlasting, as they that are the shepe of Christ Iesus:Iohn. 10. therefor they heare, and beleue his voice, the others as they are left in the power of the deuīll (as they that are neuer giuen to Christ, to the ēd, that they may receaue life) remaine in blyndnes, and so by contradiction and blasphemies, declare them selues, whose chilren and generation they are. None of vs do, nor yet euer did deny, but that the elect of God do willingly receaue and obey the trueth, and that the spirit of God so worketh in their heartes, that not onely they beleue, but that also they are made frutefull, yea and that frome iustice, they procede to iustice. But as the hole praise of this we giue to God, arrogatīg no part of it to our selues, so we constantly affirme that nether faith, neither workes, neither yet any qualitie that is, or that God forsaw, to be in vs, is the caus of our predestination or electiō to life euerlasting, as before we haue sufficiently proued.

Ye are so inconstāt,To the 2. now granting predestination to be the fre and mere gift of God, without any condition of our workes: and immediatly after ascribing it to our obedience [Page] and walking in the way, that leadeth to life. In this your inconstancie, say, I can not tell how to handle you One thing I se, to my great comfort, that the glorie of Christ Iesus, is so manifest, and the power of his trueth so inuincible, that he will reigne, in the midest of his ennemies. The deuilles them selues must acknowledge and openly confesse, that he is Lord, and the onely Son of the liuing father: and the aduersaries of his trueth, euen when they fight most outrageously against the same, are cōpelled, to giue testimonie to it, as you do here in diuers places: as whē ye say, it foloweth not, yt because we must walke in ye way, that leadeth to life, that therefor, for walking in the way of saluation, we are chosen (and as you write) accepted. But because (I say) that your inconstancie doeth streight carie you to denial of this, I cā the les credit, that this be a trew confession proceding from an vnfeined heart: but rather that it is the mightie power of the veritie, which (will ye nill ye) compelleth your mowthes, to giue witnessing vpon her part, against your selues. God grant I may be deceaued, in this my iudgement. for him I take to record, that I am no otherwies ennemie to any of you, then in so far, as ye declare your selues manifest ennemies to ye fre grace of God, ād to the glorie of ye eternal Sōne of ye eternal father of Christ Iesus our Lord ād onely Sauiour.To the 3 Becaus there is nothing in this your last part, wc I haue not before at large declared in diuerse places, I wil onely note those thīges in the wc we do not aggre with you. First we vse not to call predestinatiō the fre gift of God, but we call it the eternall and immutable coūsell of God, in which he hath purposed to choose to lief euerlasting, such as pleased his wisdom in Christ Iesus his Son.

Secondly we say, that ye are neuer able to proue by the parable of the talentes, that any reprobate was chosen in Christ, to life euerlasting.

Thirdly that we fynd neither contract neither condition betwext the louing Father,To the 4 and the prodigall son in his admission to his former dignitie, neither do we so vnderstand the parable, as that the said son newly receaued [Page] to mercie, wold after, of stubbornes, vnthākfully depart from his father. But rather we think, that as he had felt what miserie he susteined, by folowing his own counselles, he wold in tymes comming with all diligence attend the counselles of his father.

Your mynd is dark to vs and your writing obscure,5 where that ye say before we haue faith, or by hearing of the worde, can haue faith, no spirituall commandement is giuen vnto vs. and also the wordes of saint Paule, appere not to be well applied: for there he entreateth no thing of election, but onely affirmeth, that in the dispensation of that ministerie committed to his charge, he knew him self giltie in nothing &c. but because these be of small importance, I onely put you in remembrance of them.

Last your similitude betwext your Phisitiō offering 6 medicin, and prescribing diet to the patient, who may receaue and kepe it, at his pleasure, and so recouer healthe, and preserue his life, orels reiect and break it, and so procure his own destruction: and betwext Christ Iesus who (say you) being our Phisition, offereth healthfull phisike vnto vs all, and therewith prescribeth our diett, which if we do not obserue, the phisike shall not auale vs &c. This similitude in one respect doeth altogither mislyke vs. For it taketh from our soueraign Lord, his chief glorie and honor. for in no wies can we abyde, that his mightie power, and operation, by his holie spirit, shalbe compared to the power of any creature. We say not, we teach not, nor beleue not, that Christ Iesus doeth onely offer medicin, and prescribe a diet, as a common Phisition, leauing the vsing and obseruation of it, to our will and power. But we affirme that in the heartes of his elect, he worketh faith, he openeth their eies, he cureth their leprosie, he remoueth, and ouercometh their inobedience, yea by violence he pulleth thē furth of the bondage of Sathan, and so sanctifieth them by the power of his holie Spirit, that they abyde in his veritie, according as he hath praied for them, and so continue they vessels of his glorie, for euer. And herein we dissēt frō you as afterward more plainely shal appere [Page] in discussing of this which you thus terme.

§

§

THE ADVERSARIE.
The second error of the careles by necessitie.

The elect thogh they sinne greuously▪ yet are they neuer owt of the fau [...]r and electiō of God,The 26 section. neither cā they by any meanes finally perishe. So that Adam when he transgressed, and Dauid committing adulterie and homicide were fauored euen then and beloued of God,Reade the answer to the 27. Section. ād neuer owt of election nether could they be. Againe the reprobate as Saul and Iudas were neuer in the fauor and election of God, neither could they nor none other reprobate attein vnto saluation.

ANSWER.

The trueth of this proposition doeth nothing excuse your malice, and hatered: for albeit there be no sentēce in it conteined, we beīg rightly vnderstād, is not aggreable to gods worde, yet of what purpose and mynd ye haue gathered these sentences, leauing those that should explaine the same, it easely may appere, by that vennom which ye spew furth against vs, to make vs odious to all the world as here foloweth.

§

§

THE ADVERSARIE.
The confutation of the second error.

Here you se,The 27 section. how they deuide all men into two sortes, one elected or chosen which by no meanes can perishe, and the other reiected or reprobate before the world, so that by no meanes, can they be saued. What can the deuill wishe his membres to teach more for the aduancement of his Kingdom, then this? What can be inuented to prouoke men to liue a careles, and libertyne life, more 1 then if they be persuaded that neither well doing auaileth or pleaseth God nor euill doing doeth hinder vnto saluatiō. this is asmuch as if one should counsell the pacient to refuse all healthfull Phisick and good diet and so wilfully to be the occasion of his own death. for if they be (say they) of the elect sorte, thogh they do commit theft, fornicatiō, adulterie, murther or any other sinne, yet be they still so beloued and fauored of God, that they can not finally perish. And if they be of the reprobate sorte (say they) neither repetance, amendement of life, absteining frome euill, neither fasting praier Almes nor other good dede can auale. for they be so hated of God before the world, that by no meanes they can obtein his fauor, but of mere necessitie, do what they can they must perish, seing it is so saieth the naturall mā let vs set the cock on hoope ād let the world slyde, let vs eate and drinke, for to morow shall we die. so the people [Page] sit downe to eat and drink, and then ryse vp to play, why masters 2 haue ye no conscience thus to cause the people of God to sinne, se ye not how ye be led with the same spirit that Balaam was led withall when he counselled to giue occasion of sinne to the people, I 3 know ye wil answer, that I mean not so. Mean what ye list, and do what ye can, yet this is the issue and frute of your doctrine, and who so euer is thus corrupt by you, without he repent he shall die the death, but God shall require his bloode of your hāds. Marke well your disciples how many of them endeuore thē selues to bring furth the frutes of repentance, how many of thē seke for power to crucifie the flesh with the lusts and cōcupiscence thereof. How many of thē cā we perceaue by their conuersatiō, that they haue cast of the old mā, ād put on the new mā, walking sincerely in their vocation ād the true feare of God. but if they accustom to frequent your congregations, as the papistes do the masse, thē be they faithfull brethren, I hold my peace, of that ye vse to haue respect 4 of persons preferring the welthie, which if they be liberal, thoghe they be drowned in many vices, you vse to help vp such sores with this saying: There is none during this life that cā be knowē to be in the election, be he neuer so vertuous, nor any owt of the electiō be he neuer so vnrighteous, after this maner ye do heall thē vp, so that they nede not to indeuor them selues to bring furth the frutes of liuelie faith, for the surest tokē of their electiō they think to be, that they be of your congregation. but Christ saieth in that 5 shall al mē know that ye are my disciples if you do what so euer I cōmād you, ād againe ye shal know thē by their frutes. for a good mā owt of ye treasure of his heart bringeth furth good things yet ye say no mā cā be knowē to be either in the election or owt of the election during this life, and for proofe hereof ye alledge the saying 6 of Paul▪ the deuil doeth transforme him self into an Angel of light. to which I breifly answer, that God doeth neuer trāsforme hī self into an Angell of darknes, wherefor so long as ye walk in darknes ye be not of God. But thus ye take the most shameful mē by the had flatterīg thē, so that they cā not return frō their wickednes whereby it appereth, that ye be not sent frō God. for ye by your doctrine giue occasiō to the people to sinne. And the Lord saieth, if they had bene in my coūsell they had turned my people, frome their euill waies ād wicked imaginations, but such lippes, such letuce,7 such disciples, such masters. of your chief Apollos be persecutors [Page] on whō the bloode of Seruetus crieth a vēgeāce. so doeth the blood of others mo whom I coulde name. but forasmuch as God hath partly alredie reuenged their bloode and serued som of their persecuters, with the same measure where with they measured to others, I will make no mention of them at this tyme. And to declare their wickednes, not to haue proceded of ignorance and humane infirmitie but of indured malice, they haue for a perpetuall memorie of their crueltie sett furth bookes affirming it to be lawfull to persecute, and put to death such as dissent from them in controuersies of religiō, whome they cal blasphemers of God. notwithstanding they, afore they came to autoritie, they were of an other iudgement, and did bothe say and write, that no man oght to be persecuted for his conscience saik. but now they are not onely becom persecuters, but also they haue giuen, as far as lieth in them, the sword into the handes of bloodie tyrantes. Be these I 8 pray you the shepe whom Christ sent furth in the middest of wolues? can the shepe persecute the wolf? doth Abel kil Cayn [...]doeth Dauid (thogh he might) kill Saul? shortly doeth he, which is born of the spirit kill him which is born after the fleshe? Mark how ye be fallen in to most abhominable tyranny, and yet ye se it not. 9 Thus I am constreined euen of conscience to write. That if it shal please God to awaik you owt of your dreā, that ye may perceaue how me error haeth drowned you in mo errors, and hath broght you to a sleping securitie, that when ye walk euē after the lustes of your heartes thirsting after bloode and persecuting poore men for their conscience saik, ye be blynded, and se not your selues, but say tushe, we be predestinat what so euer we do, we are certē we cā not fall owt of gods fauor. A wake therefor and looke what dā ger ye be in, and how by your poisoned doctrine ye infect the people of God, and draw them to a secure, ydle, and careles life.

ANSWER.

The crimes laid to our charge in this mater be haynous. For first we are accused that we prouoke men to a careles ād libertine life. So that by vs the people do nothīg, [...]uteate and drink and ryse vp to play.

That we haue no conscience, but being led with the spirit of Balaam giue occasion of sinne to the people.

That none other frute doeth ensue our doctrine, [Page] [...]ut libertie to sinne, for our disciples are cruel murthe [...]ers, subiect to all iniquitie, respecting persones, and flattering sinners.

And last, yt by our poisoned docttrine, we infect the people,answer to the first. and bring thē to a secure, ydle, and careles life.

Because I wil omit no notable part of your booke to ouerslippe without some reasonable answer, I wil folowe youre ordre, althogh it be confused. If you be able by plaine scriptures, to proue a thirde sort of mē, which nether be elect, nether yet reprobat, then shal we learne of you, other wise to deuide. But if God by his first voice pronounced in this mater, made menciō but of two sedes. and if Christ Iesus whē he shal come shall set one army on the right hand, and an other vpon the left hand, without mencion made of anie third sort of men, we can not repent, nor yet call back the trueth of our doctrine, albeit that ye in despite and furie cry.

what can the deuil wishe his membres to teach more for the aduancement of his kingdome then this? what can be inuented more to prouoke men to liue a careles and libertine life, more then if they be persuaded that nether wel doing auaileth or pleaseth God, nor euil doing hindreth vnto saluacion. and so forthe ye procede in youre first accusacion.

Before I haue required, and yet againe do require of Gods faithful lieutenants in earth, I meane of lawful Magistrates, who rule in gods feare, whome ye vtterly studie to abolish, and depriue, of them I saie, I haue required iustice to be ministred betwext vs, and you, without respect of persones.

Let the heauen and earth (if men wil not) yea let God and his holie Angelles, in whose presence we walke, beare recorde and witnes how vniustely and maciously ye accuse vs, that we prouoke the people to a careles & libertine life. If euer it can be proued, by our doctrine, or writing, that we affirme, that there is no difference betwext vertue and vice, that the one nether pleaseth God, nether yet the other doeth displease him, [Page] let vs without mercie die the death. But and if the hole scope of oure doctrine tend to the cōtrarie, yea if our liues & conuersacion (how so euer the deuil doeth blynde your eyes) be such, as they onely may conuict your blasphemie. And last, if the order of that citie where this doctrine is taught, be such in punishment of iniquitie, and that without respect of persone, that the like iustice hath neuer bene executed against open offē ders sithence the daies of the Apostles, in any christian comen welth. Then can we not cease to desire that this your former blasphemie may be reuenged vpon your owne heades.

We do not denie but this is one part of our doctrine, that as Gods counsel is immutable, so is his election sure and stable, insomuche that the elect can not finally be reprobated, nether yet that the reprobat can euer become elect nomore then the wheat can become darnell or darnel become wheat, but do we adde no more then this?The doctrine of th [...]se that defend Gods ete [...]nall Predesti [...]ation. do we teache men to set cock on hoope, and so to let the worlde slide as scoffingly ye write? or do we not rather continually affirme, that as God of his great mercie, hath called vs to the dignitie of his children, so hathe he sanctified vs, and appointed vs, to walk in purenesse and holines all the daies of our life, that we shall continually fight against the lustes and inordinat affections, that remaine in this our corrupt nature, that if we finde not the spirit of Christ working in vs that then we can neuer be assured of our election? for the conscience of all such as with out bridle folowe iniquitie, can neuer be assured of Gods present fauour during the time that they delite in sinne, finally none of your anabaptistical sort, require greater obediēce to be giuen vnto God, and vnto his lawe, then we do, except that ye put your scollers in vaine esperance, that by the power of their owne free wil, they may at length come to such perfection as no sinne shal stire in them. But we by the contrarie attributing all to the free grace of [Page] God do affirme that continually in this life, we must confesse, that sinne so remaineth in vs, that except that God, for Christ Iesus saik did pardō the same, his wrath iustly shoulde be kindled against vs. Let all our writings and the hole some of our doctrine beare recorde whether thus we teache or not. And are not the liues and honest conuersation of many thousands (we praise God of his great mercie) professing the same doctrine,The god lie life & death of a great nomber in our daies proueth the aduersaeries to be most impudent liers. To the [...] able to conuince your malicious impudencie. how many haue left their countries possessions and lands, and for libertie of their cōsciēce onely, do liue a sober and contētible lief? how many haue giuē, & daily do giue their liues, & blood, for the testimonie of Christes trueth, and for that they wil not defile them selues with idolatrie?

And yet thou ashamest not to ask how many of thē can we perceiue by their conuersacion, that they haue cast of the olde man, and put on the new man walking sincerely in their vocacion. shal not the great multitude of Christes deare martyres, of late in England (thou wilt not say, that they were all anabaptistes) the long pacience of our bretheren in France,The aduersaries make no consci+̄ce to be presen [...] at the masse and that cruel persecution of late risen in Italy, Naples, and Spaine for Christes trueth onely, put thy venemous tongue to silence?

If I shoulde demande of thee which of the two did moste mortifie the flesh, he that for conscience sake leaueth countrie friends, riches and honours, or he that to gape for worldly promotions,Anabaptist [...]s wold haue all things comone. or yet for any other purpose doeth couer him self with Esaus clothes (I vse your owne termes) and so denying what he is, wil sweare, if nede be, that he is not Iaakob, which of these two Isay, doest thou think to haue come nerest to the forsaking of him self? Or yet another, whither doth he walke most sincerely in his vocacion, that liuing vpon his iust labors is redy to communicate, according to his habilitie to the necessitie of his poor bretheren? or he who loitring in one place or trotting [Page] from countrie to countrie wolde haue all things in common contrary to the ordre of nature and policie? or yet the third, which of the two, doeth most crucifie the lustes and concupiscences of the flesh, he that laieth downe his necke euen vnder the axe of a cruell and vniust Magistrate, and that also when he suffereth vnrighteously: or he that wolde abolish and destroie the good ordinance of God, all lawful Magistrates and distinction in policies. That you be the one, and we be the other of these two sortes of men it is euident ynough. And vpon whome the crime cleaueth and iustely may be laied, further examination shal declare. Nowe come I to the ordre of that Citie, in the which this doctrine is taught, receiued, and mainteined. What maketh ye poore citie of Geneua, poore I say, in mans eyes, but riche before God, by the plentifull aboundāce of his heauenlie graces, what maketh it, I say, so odious to the carnal mē of this worlde? assuredly not this doctrine, where with ye charge vs. for that coulde wel please the carnal mā,What maketh the citie of Geneua odious to the world. to let him liue at his pleasure, without all punishment. Is it not the iust rigor of iustice, and the seueritie of discipline executed therein, in such sort, that no manifest offender, where so euer he hathe comitted his offence, doeth there escaip punishment? Is not this it, that so doeth offend, not onely the licencious of the worlde? but euen you dissembling hypocrites, can not abide, that the sworde of Gods vengeance shal strike the murtherer, the blasphemer, and such others, as God by his worde commandeth to die. not so by yor iudgementes, he must liue, he may repent. And those comon welthes, do ye highlie praise, where men may liue as thei list, be subiect to no lawe nor ordre, yea where ye drunkard and such others abhominable persons are permitted,Anabap [...]istes w [...]ld han [...] [...] punished▪ to liue quietly & finde fauor to escape punishmēt & shame. But because in ye stretes of Geneua dare no notable malefactor more shew his face (all praise and glorie be vnto God) then dare the owle [Page] in the bright sunne therefor is it hated. Therefore it is called blood thirstie, and thus blasphemously traduced, as after ye write.

Thou saiest yt amongest vs there is respect of persōs,To the [...] That we preferre the welthie, which if they be liberal, althogh they be drowned in many vices, yet we vse to heale vp their sores, &c.

I am assured yt thy owne conscience doeth conuict thee of a malicious lie, in thus writing. for thou canst not be ignorant, what the citie of Geneua hathe of late yeres susteined, for rooting out those pestilent persons, who labored to destroy the Lords vineyard planted in the same. And what was ye cause yt so they were coniured against the libertie of Christes Euangil. The hatered wilt thou and they say, which they did beare against strangears. I answer, but no mostrangears were then in Geneua then were before, when ye chief captaines of that faction were most earnest professors of the Euangile (in mouth I meane). And in verie dede, if they wolde haue labored, to haue expelled the strangears, they had bene enemies to their owne comoditie. for by the multitude of strāgears, their comon welth doth florish. and none did receaue such benefite of strāgears, as those that required Christes doctrine to be ouerthrowen.

They were papistes (thou wilt say) and therefore hated ye religion. I answere in their defence,Geneua was sore vexed because they wold not suffer sin unpunished. yt in mouth and external profession they were not, but alwaies they protested, yt they wolde neuer reuolt to papistrie again. But in few wo [...]ds, I wil open the cause of their conspiracie. Thei were corrupt in manners, filthie of life, peruerters of iustice, and such finally, as by whome, the blessed worde of God, was sclandered and euil spoken by. The preachers called for reformaciō of manners. They boldely and sharply rebuked, euen those that were in highest auctoritie. One of ye chiefest of yt band was excō municated, and so did remaine mo yeres then one. The consistoire called for iustice to be executed, and for penalties [Page] to be apointed. for the inobedient & open contēners. But no thing coulde preuaile, the multitude of the wicked was so great, yt in votes and voices they did preuaile. And so was ye iniquitie of ye wicked maīteined for a lōg ceason. Which beīg considered, ye godlie aswel yt were natiue borne, as also the strāgers, consulted vpon the next & surest remedie, and that after that not onely the moste parte of strangers were determined to depart, but yt also, yt faithfull seruant of Christ Iesus, had in publike sermō cōmended his flock, with the weping eyes of many to the protection, and prouidence of God, and had publikely pronoūced, yt he wolde be no minister in yt church where vice coulde not be punished, according to gods worde, where the wicked shoulde tryuphe and make lawes at their pleasure. After this consultacion it was concluded, that a resonable nombre of strangears whose fidelitie & honest conuersacion had long bene tried and wel knowen, shoulde be made burgesses, and free to haue voice in counsell, & in making▪ ciuil statutes. which being vnderstand the wicked began more manifestly to vtter thēselues, they opponed thē selues to the Magistrates, they plainely [...] denied yt any strangers shoulde be free, they appeled to the greater counsel, wc being gathered, did iustifie the decree of the Sindiques (so be the chief magistrates called). Shortly after did ye hole vennom burst out: for after feasting, and banqueting of all sortes of villanes, was the conspiracie concluded and put in execution. for with one consent they inuade vpon the night one of the chief Magistrates, they cried victoire, and triumphe. but God sodanly repressed that furie, so assisting with out the arme of mā his seruant and lieutenant for that time appointed, in that citie, that first he recouered the ensigne of his iust and lawfull office againe, & there after so put to flight, that rebillious and great multitude, that some being apprehended and cōmitted to prison, the rest were dispersed by the onely power of God. for that is a thing [Page] euident and plaine, that the nombre of the one, did in twentie degrees, surmount the other. This do I write, to let the simple reader vnderstand, althogh thou be blynded, what was the original of the trouble, which Geneua did after suffer. What did the strangears, I pray the gaine by their libertie? as touching the worlde, I say nothing, for no kynd of comoditie they lacked before which after they did obteine, onely this excepted, that in counsel, they shoulde haue voices▪ and place to speake, which thing also did onelie offend those oppressors of iustice and mainteiners of iniquitie. for thereby did they perceiue, that their interprises shoulde be broken, and that statutes shoulde be made, to reforme their insolencie. To procede iustice being executed without respect of person, vpon those that were apprehēded the rest who did escape to great nōbre, were pronounced rebelles. Then began skirmyshes vpon euerie side of Geneua, victualles were commanded to be cut of, great threatnings were blowen in the eares of al ye godlie, and when these coulde not preuaile. then were deuised practise after practise, treason was conspired, and the ennemies hoped for possession of the citie. But this being reueled and ye practisers punished, [...]atha [...] reaturneth to his owne nature again. for after that no intreatmēt coulde preuaile, open ware was denounced against. them, a daie was sett that they shoulde be restored, ād that with great sommes of money to be deliuered vnto thē, by reason of their former losses & iniuries susteined. and this sentence was pronounced not, by ye rebelles onely, but by a potent comon welth, and their ancient friendes. Hereupon were made, by the rebelles fyres of ioye, Defiance was sent, the daie was appointed, that the siege shoulde beginne, and victuales shoulde be cut of, esperance nor comfort rested none to vs, but God and the messingers of his worde, which then sounded the tr [...]pet most boldly and most clearly, promising euē in our greatest desperation, the same glorious deliuerance, which shortly [Page] after followed. for God by his power, did mittigat that rage, and conuerted the hearts of our auncient alliance, to remembre their dueties toward God, and his seruāts, and so to enter with the citie of Geneua into a newe societie and league. Nowe to returne to thee malicious sclanderer, if we were such as thou doest accuse vs, to wit, that we put no difference betwext vice and vertue,The aduersaries are malicious sclā derers of the tru [...]th. that we suffre the people in a dissolute life, that we respect ye persones of the rich, and heale their sores, with vnprofitable plaisters, that we onely desire, that all men frequēt our congregation: and that we esteme that to be the surest signe of their election. If these I saie, were true, to what purpose, did all the preachers endanger their liues (and that continually by the space of thre yeres) for obteining of discipline? why shoulde many godlie strangears haue rather chosen to haue left that comon welth in the which they were, with quietnes permitted to liue, as best semed to them, rather then that they wolde abide the sight of iniquities yt dail [...] did increase? And why did the godlie with in that citie so hasard libertie and life, that rather they had determined to die in defence of a iust cause, then that euer any manifest ennemie to God, and vertue shoulde be admitted to beare rule in that comon welthe? If we had bene of that opinion, which most vilanously thou laiest to our charge, nether vertue pleaseth God, nether yet yt vice displeaset him, had we not bene most foolish, and most miserabl of all other creatures? Plaine it is yt our power to mān [...]iudgemēt was nothing cōparable to ye power of or aduesaries: place of refuge was none left to ye godlie their asēbled. And yet let ye ennemies thē selues witnes again▪ vs, if in the least one iote, their request was granted. ye let the place of execution w [...]tnes, if when we lok [...] for nothing, but for the extremitie to be attempted, more fauor were shewed to the offenders apprehende [...] then if no suche trouble had bene feared, or apperin. If thou repliest, that greater offences are ouer sene [Page] such as fauor our doctrine. I answer all those in mouth, did fauor ye same Euāgil, which we professe. The cause of the strife did onely arise, for the puritie of life which oght inseperably to be ioyned with y• externall proffession. I coulde recite mo thē one of those, that semed to be then pillers in Geneua, as touching riches, worlde lie estimation, and liberalitie towards the poor, being also of ye nōbre of the strāgears, who for suspicion of offences were, & remaine to this daie, some exiled som condēned to perpetuall preson. for whose deliuerance, and receauing to the Church againe, there hath bene offered greater sommes, then perchance might intise an anabaptist to go the masse (I wil not say to be a Papist) and yet haue they obteined nothing.

Now briefly to recite that which I haue laid against thy first accusatiō, if yu be nether able to proue by or doctrine, nor writings, nether by our owne liues, and cōuersations, nether yet by the lacke of iustice, in that citie in which this doctrine is taught, receaued and mainteined, with what face canst thou affirme, that we teach the people a careles, and libertine life? Hathe euer any man more strongly, and more earnestly confuted those pestilent opinions of the libertines, then hath that mā whome most ye accuse for this doctrine? Let his notable worke writen against the libertines, twelue yeres ago, be a testimonie against your man [...]fest malice.

Thus haue I in answering to your first accusation, answered some what to other crimes conteined in all the foure. Now in answering to your second, I wil labor to touche, and put ende to that which resteth in the other

Ye accuse vs, that we haue no conscience,answer to the [...] accusation. to deceaue the people of God. for thus ye demand, why masters. (I know this phrase of olde) haue ye no cōscience, thus to cause the people of God to sinne, Se ye not that ye be led with the same spirit, that Balaam was led with all, how he counselled, to giue occasion of sinne to the people of God, and so aftre that ye haue taken all excuse, as [Page] ye think from vs, ye boldely pronounce your sentence that the blood of such as perish, shalbe required of our handes.

I heare the accusation verey vehemently intended▪ but when I seke for the probation, of euery part, I find none, but accusation followeth accusation. for still ye accuse vs, that we are flatterers of sinners, that we take wicked men by the hand, that we heale them with this saing: there is none during this worlde, yt can be knowen to be in the election, be he neuer so vertuous, nor any out of the election, be he neuer so vnrighteous. after this maner (say you) do we heale them vp, so that they nede not to endeuor them selues to bring furth the frutes of liuelie faith.answer to the 3. 4. 5. & 6 These I say, be your accusations, the probation whereof, ye delay so long, that after ye neuer remember it. And so must your auctorite stand in force bothe to accuse, and be admitted for witnes. But we must except against you, for two causes most resonable, first because ye are our accusers, and our partie aduersarie. Secondarely becaus ye are venemous liers, persons defamed, and blasphemers of God. That ye are vennemous and malicious liers, I haue in diuers places before sufficētly proued, how ye falsifie, and peruerte the plaine Scriptures, how ye adde to our wordes, and diminish from them, at your pleasure: and finally how that ye inuent, and lay crymes to our charge, wihich ye be neuer able to proue, as here in this place, ye shame not to affirm, that we heale vp the sores of those that be drowned in vices, with such wordes, as ye write. We haue had offenders in dede amongest vs, (I mean in the cōgregations which ye accuse) of diuerse sortes and diuerse estates. Let any cōuict vs yt ether in exhorting, admonishing, or in executing iudgemēt, we ha [...]e vsed any such persuasion, or wordes to ye offenders. But if the offender was to be admonished or exhorted, if we haue not in gods name, exhorted thē to walk as it became ye sonnes of light: and if iudgemēt was to be executed against [Page] thē; if we haue not vsed the ruele of gods word, iudgeing of the tree, not after the secrete election of God, but according to the manifest frutes, pronoucing that membre vnworthie to abyde in the bodie, whose corruption was able to infect the rest of the mēbres, If this ordre I say, be so streitlie kept amongest vs that neuer sithēce the daies of ye Apostles, was it more vprightly kept in any congregation. with what faces can ye say so that we take wicked men by the hand? that we teach them, that they nede not to brīg furthe the frute of a liuely faith? ye alledge that Christ affirmed, that a good man from the good treasure of his heart bringeth furth good things. And so do we and do no lesse affirme, then ye do, althogh in an other vnderstanding (as I before haue declared) that we must obserue the commandement of Christ, if we will be knowen to appertein to him. We think it no assured nor certen signe of election, to be ioyned with this, or that cōgregation. We kuow that satan was once ioyned with ye Angelles, Iudas with Christ Iesus, and many fals brethren, with the company of the best reformed churches and chiefest Apostles. but wōder it is, that ye burden vs with yt, in this one case, wc is your plaine doctrine, which with toothe and nale ye defend. Do ye not plainely write that no man is so elected in Christ Iesus, but that he may fall & vtterly become a reprobate? and none is so reprobated, but by repētance he may be elected. The plaine contrarie whereof we teache. and mainteine. O say you, ye mean of the signes, that they are neuer certen. I answer that in verie dede somtymes the elect, as touching mannes iudgement, is lyke in estate with the reprobate. And againe that sometimes the reprobate do beautifully shyne in the eyes of men for a space, as exemples be euident. But yet I am sure, that you be neuer able to proue that we affirme, that in this life, no difference may be knowen betwext the two. The end of our doctrine, tēdeth to this but chiefly to proue, yt from election cometh faith, from a liuelie [Page] faith do good workes spring, in wc the elect continuing and going forward, not onely make they their own election, sure, as. S. Peter doeth teache, but also giue a testimonie of it to others, before whom their good workes do shyne. And so by ye cōtrarie signes and effectes, we affirme that the reprobate do manifest and vtter them selues. And so I saie that wonder it is, that ye burthen vs as that we shoulde affirme, that no man can be knowen ether to be in the election, or out of the election, during this life. But more wōder it is that ye affirme vs to adduce these wordes of S. Paul: The deuil doeth transforme him selfe in to an angel of light, for probatiō of our purpose. for I, for my owne part do protest before ye Lord Iesus, that I neuer did so vnderstand that place of ye Apostle, nether yet thinke I that any of you be able to shewe, in any of our writings, those wordes adduced for probation of that purpose.

Trewe it is that I haue long vnderstand, and to this houre do vnderstand, that by those wordes, wolde the Apostle admonish the Corinthiās, and all others that sodēly they should not receaue, and beleue euerie person, & doctrine that offereth it selfe, vnder ye cloke of iustice, and of trueth: but that diligently we shoulde trie the spirites from whence they are & whether they come, frō God, or not. for if the deuil the great angel of darkenes enemie to mankind, and father to all fals prophetes, can yet so transforme him self, that for a time his purpose and intent are not sene, but that vnder the cloke of amitie and loue, he seketh or destruction as in tempting the woman, doeth plainly appere, how much more can his seruāts and soldiors, being deceitful workers transforme them in to ye Apostles of Christ, pretending at the first entre, nothing but loue and iustice, nothing but gods glorie, nothing but mortification of the flesh, and such like, most beautiful pretences, although that yet these thīgs be most farre frome their heartes. Thus I say do I, and with me, I am assured who so euer depely [Page] do wey the purpose of the Apostle, in that place, vnderstand that sentēce, and do not as ye falsly write, alledge it to proue, that no man can be knowen to be ether in the election, or out of the election during this life. It may be, that we haue saied and writen, (as the trueth is) that no man coulde haue knowē, by the good workes of that happie thief hanged with Christ, that he had bene gods elect, before that in that anguissie, so instātly he began to defend Christes innocencie, so sharpely to rebuke ye other being a blasphemer: and humbly to submit himself, and praie, that Christ wolde remembre him,Luke 23 when that he came in to his kingdome: And contrarie wise that none coulde haue defined by the euil workes of Iudas, before his tresonable defection, from Christ Iesus, which was but fewe daies before his death, that he had bene ye reprobate. And what serueth this for your purpose?To the 6 howe can ye hereby proue, that we are the sonnes of darkenes, that we take the most shameful men by the hand, flattering them so, that they can not returne from their wickednes, and so by our doctrine giue occasion of sinne to ye people, declaring our selues thereby, not to besent of God, &c.

Are ye able to proue, that we teache the people, not to conuert from their sinnes, and wicked imaginations, to to ye last houre of their departure? do we promise to all theues and murtherers the same grace and fauor, yt Dauid, Peter, and this thief founde? I trust thy own cōscience knoweth the contrarie.To the 7 Permit or suffer we (be they neuer so hie) manifest offenders to liue amōgest vs, after their owne appetites? And yet ashamest thou not impudently thus to writ: But such lippes such letouse such disciples such masters for your chief Appollos be persecuters, on whom the blood of Seruetus crieth a vengeance, So doeth the blood of others mo, whome I could name. But for asmuch as God hath partely alredie reuenged their blood and serued some of their persecuters with the same measure where with they measured to others I wil make no mēcion of them at this time.

Blessed be God the father of our Lord Iesus Christ who so reueleth the things, that lie in secret, that hypocrites [Page] at length, how soeuer they dissemble for a time are compelled to notifie, & bewray them selues. Before to some it might haue appeared, that the zeale of gods glorie, the loue of vertue, the hatered of vice, and the saluation of the people, whom by vs, ye iudged to be blinded and deceiued, had caried you hedlonges into such vehemēcie (as ye be mē zelous & feruent) yt no kynd of accusation was thoght by you sufficēit, to make vs odious, vnto ye people, lies against vs imagined, were not onely tolerable, but also laudable & holie, scriptures▪ by you willingly, and wittingly corrupted, did serue to defend gods iustice, and his glorie, wt we by our doctrine oppugne & improue. But these your last wordes do bewrey the mater, that in what soeuer faces you lift trāsforme your selues, your grief wil appere to procede from another fountaine,This impr [...]ueth the opinion of that sect that say that they for their pure lyfe are heard w [...]n soeuer they praye. then from any of these which ye pretende, and I before haue rehearsed.

O the death of Seruetus your deare brother for whose deliuerāce your chāpion Castalio solēnely did praie, with whom, if once ye coulde haue spoken, that kingdome, which ye hope for, had begonne to be enlarged, his blood I saie, with the blood of others, I thinke ye meane of your prophetesse Ione of kent, do crie a vengeance in your eares, & heartes, that none other cause do you se of ye shedding of ye blood of those most cōstāt martyres of Christ Iesus, Thomas Crammer, Nicholas Redley Hugh latimer, Iohn Hooper, Iohn Rogers, Iohn Bradfurth, and of others mo, But that God hathe partly reuenged their blood,The aduersarie iustifieth the cruell murthering of Thom. Crāmer Nicolas Ridley, &c▪ yt is of your great prophet and prophetesse, vpon their persecuters, and hath serued thē with the same measure, with the which they serued others, I appeale to the iudgement, of all those that fear God, what is thy iudgement, and the iudgement of thy faction, of that glorious Gospel of Christ Iesus, which of late, hath bene suppressed in Englod, what is thy iudgement of those most valiāt soldiars and most happie martyres of Christ Iesus, vpon whom, ô blasphemous [Page] mouth thou saiest, God hathe taken vengeance, which is an horrible blasphemie in the eares of all the godlie, I wil not now somuch labor to confute by thy pen, as that my ful purpose is to lay the same to thy charge if I shal apprehend the in any comon welth where iustice against blesphemers may be ministred, as gods word requireth. And hereof I giue the warning, lest that after thou shalt complein, that vnder the cloke of friendship, I haue deceiued the. Thy manifest defection from God, and this thy open blasphemie, spoken against his eternall trueth and against such as most constantly did suffer, for testimonie of the same, haue so broken and desolued all familiaritie, which hathe bene betwext vs, that althogh thou were my natural brother I durst not conceale thy iniquitie, in this case.

But now to the mater. I haue before proued you malicious, and vennemous liers, & therefor vnworthie to bear testimonie against vs. Now resteth to be proued, that ye are blasphemers of God, and persones defamed▪ Salomon affirmeth, that,Pro. 17 he that iustifieth the wicked and he that condemneth the innocent, are alike abomible before God. Which sentence is not to be vnderstād of iudges onelie, but is to be referred to euerie man: for of euerie one doth God require, that he hate, and in his heart and mouth condemne, that which God him self hath cōdemned: and also that he allow, and iustifie, that which God pronoūceth iust, lawfull, and holie. And if the contrarie be founde euen in a multitude, God doth not onelie punishe the chief offenders, but also vpon their fauorers, mainteiners, and iustifiers, doth he comonly powre the same plagues and vengeance. And hereof is that rare,Num. 16 and fearefull punishment taken vpon Dathan and Abiram, sufficient proofe, for they ioyned with Corah, were the authors of the conspiracie raised against Moises and Aaron. But did they alone sustein the vēgeance? No but their housholds, children, wyues, tentes, and substance in the same conteined, did the [Page] earth in a moment deuore, and swallow vp. And why? because they did iustifie the cause of those wicked, and in so far in as in them lay did maintein the same. No man I trust will deny, but that he who killeth an innocēt mā, is a murtherer, althogh it be vnder the cloke of iustice. But that he, who hauing lawfull auctoritie to kill, and yet suffereth the murtherer to liue, is a murtherer, in this perchance som men may doubt. But if the law of God be diligently searched, this doubt shall easely be resolued. For it will witnes, that no les oght the murtherer, the blasphemer, and such other to suffer the death, then that the meke and the fearer of God should be defended. And also that such as maintein and defend the one, are no les criminal before God, then those that oppresse the others. One example I will adduce for all, God gaue in to the handes of Achab,1. King, 23. Benhadad king of Syria, who was great enemie to Israel, whom he vpon certen cōditions of amitie sent home to his countrie. But what sentence was prononunced aginst Achab? Thus saieth y• eternall, becaus thow hast let go oute of thy handes a man, whom I appointed to die, thy soule (that is thy lief, shalbe in the place of his life, and thy people in y• place of his people. Now to you iustifiers of Seruetus. Seruetus was an abominable blasphemer against God,An argument that proueth th [...] aduersaries to be like blasphemers as was Seruetus. and you are iustifiers of Seruetus. Therefor ye are blasphemers before God, like abominable as he was. The maior I intend shortly to proue, so far as shalbe sufficiēt at this tyme. The minor ye do not denie for some by appologies, som by bookes, and all by your tōgues, do iustifie his cause, and the conclusion is infallibly gathered of the former wordes of the holie Gost.

Ye will not easely admitt that Seruetus be conuicted of blasphemie. for if so be, ye must be cōpelled to confesse (except that ye will refuse God) that the sentence of death executed against him, was not crueltie, nether yet that the iudges, who iustly pronounced that sentence, were murtherers nor persecuters: but that this death [Page] was th [...] execution of gods iudgement, and they the true and faithfull seruantes of God, who when no other remedie was foūde, did take away iniquitie from amongest them. That God hath appointed death by his law without mercie to be executed vpon the blasphemers, is euident, by that which is written Leuiticus 24.Leu. 24. But what blasphemie is, may some perchance dout. If righteously we shal consider & wey the scriptures, we shal fynd yt to speak basphemie or to blaspheme God, is not onely to denie, that there is a God, but that also it is, lightly to esteme the power of the eternal God, to haue, or to sparse abrode, of his maiestie such opinions as may make his God head to be douted of. To depart frō ye true honoring,3 & religion of God, to the imagination of mans inuentions. Obstinatly to maintein, and defend doctrine 4 & diabolicall opinions, plainely repugning to Gods trueth. To iudge those thinges, which God iudgeth 5 necessarie for our saluation, not to be necessarie. And finaly 6 to persecute the trueth of God, and the membres of Christes bodie.

Of the first and second sort, both was Sennacherib, and proud Rabsases, who comparing God with the Idoles of the Gentiles, did not onely lightly esteme his godly power, but also so, far as in thē was, studied to take out of the heartes of the Israelites, all right and perfect opinion of God. At whom the Prophet in the person of God, demandeth this questiō, whom hast yu blasphemed?

Of the third sort were bothe Israél and Iuda, declining to idolatrie against Gods expresse commandmēt whom the Prophetes so often do affirme to blaspheme the holy one of Israel. Because, saieth Isaiah they haue repudiated, the Lawe of the Lord of hostes, and the worde of the holie one of Israel, contumeliously haue they blasphemed. And Ezechiel, after that he hath most sharply rebuked the Israelites for their idolatrie, he addeth: yet in this your fathers haue blasphemed me, thogh they had before grieuously transgressed against me for [Page] when I had broght them into the land, for the which [...] lifted vp my hād to giue it thē, they sawe euery hie hill and all the thicke trees, and they offered there their sacrifices, and there they presented their offering, &c.

Of the fourth sort were Hymeneus, and Alexander, whom Paul gaue to the deuil, that they shoulde learne not to blaspheme, [...]

Of the [...]ift sort, were the multitude of the Iewes, who iudged, and to this day do iudge the death of Christ Iesus, his blessed ordinance, the publike preaching of his Euangil, and the administration of his Sacrements, to be nothing necessarie to our saluation.

And of the last, doeth not Paul denie him self, to haue bene a blasphemer,1. [...] and a persecuter before his cō uersion.

Now, if I shal plainely proue the most parte, yea all these (except, ye will say, he shed no mans blood) to haue bene in your great prophete Seruet [...], yea yet to be in you all of the Anabaptisticall sort, haue I not sufficiently proued both him, and you blasphemers?

Albeit I be more nere of his, and your counsel, thē any of you doeth knowe or suspect, yet wil I not vtter, at this present, all that I can, but wil abide till such oportunitie, as God shal offer vnto me, to notifie his, and your poison to the Church of God, that of the same, the godlie may be ware.

For this present, I say first, that Seruetus, whom you iustifie, did maintein, and by worde and writing, dispersed, abrode wicked, and most deuilishe opinions of God, which might not onely make his Godhead to be dispised, but also called in doubt, and question. He iudged those things nothing necessarie to saluation, wc Christ hathe commanded and ordeined. And last, that impugning the true religiō,The blasphem [...]us [...]rrors of Serue [...]. he did most obstinatly maintein his diabolical erros, & did resist the plaine trueth to ye death. His erroneous opiniōs of God & of his eternal Godhead were these. Whosoeuer beleueth any triniti [...] [Page] in the essence of God, hath not ye perfect God, but goddes imagined, and elusion of deuils.

That Christ is the Sonne of God, onely in so far as 2 he is be gotten of God, in the wombe of the virgin, and that not onely by the power of the holy Spirit, but because that God begat him of his owne substance.3

That ye worde of God descending from the heauen,These be the detestable errors o [...] Ioha [...] of Ken [...]. is now the flesh of Christ, so yt the flesh of Christ, is from the heauen▪ further that y• bodie of Christ is the bodie of the Godhead, the flesh of God, godlie, and heauenlie as it that is begotten of the substance of God.

That the soule of Christ is God, and that the flesh 4 of Christ is God, and that aswel the flesh as the soule were in the verie substance of the Godhead from all eternitie. That God is the father of the holie Gost.5 That Christ hauing the participation of the Godhead 6 or of God, and participacion of man, may not be called a creature, but one that doth participat with creatures.7

As the worde descended into the flesh of Christ,The adu [...]rs [...]ri [...] looke also [...]o be Christes at l [...] ̄gth. so did the holie Gost descend in to the soules of the Apostles.

That Christ so long as he was conuersant in the flesh receaued not the new spirit, which he was to receaue after his resurrection.8

That in all men from the beginning, is ingrafted 9 the spirit of the Godhead, euen by the breath of God,& 10 yet may the spirit, by the which we be illuminated,The pr [...] s [...]n [...] err [...]r of the Anabaptistes

That the substanciall Godhead is in all creatures. That the soule of man, althogh it be not God, it is made God by the spirit, which is God him self.

That the soule is made mortall by sinne, euen as 11 the flesh is mortal, not that the soule returneth to nothīg, as nether doth the flesh, but that it dyeth, whē that it is depriued of liuelie actions. And that it is holden 12 in hel languishing, as that it should neuer after liue [Page] but these that be regenerated haue another soule, then that they had before: because of the substance which is renewed, & for the godhead which is ioyned.

13 That a like it is to baptise an infant as to baptise a [...] asse or a stone,

14 That there is no mortale sinne committed, before the age of twentie yeares.

These I haue thoght sufficient to produce at this present, to let the reader vnderstand, that it is not without cause, that I say, that Seruetus, whom ye iustifie is a blasphemer. I haue omitted things more horrible, & grieuous, to auoid the offence of godlie readers. which sodā ly, I am not minded to manifest, except yt I shal vnderstād that your vennemous tongues be not stayed by these. I appeale to the cōsciēce of Castalio him self, if in euerie one of these former propositions, which concerne ye Godhead, there be not conteined horrible blasphemie. For what is more blasphemous, then to affirme, that such as beleue in the Godhead, three distinct persons, haue no true God, but the illusion of the deuilles. That Christ Iesus, is not the eternal son, of the eternal father, that there is no distinction betwext the father and the Sonne, but in imagination onely. That Christ hath no participation of mans nature, but that his flesh is from heauen, yea that it is the flesh of the Godhead. That in Stockes, stones and all creatures, is the substantiall Godhead. If these (I sa [...]e) be not blasphemies worthie of ten thousand deathes, especially being obstinatly mainteined against all holsom admonition? let all those that feare God iudge: yea euen you your selues, how furious that euer ye be, iudge in the mater, euē as ye wil answer before the throne of ye Lord Iesus. That cōtempteously he spake of baptising of the childrē, of ye publyke preaching of the Euangill, and of the administration of the Lordes supper, that haue you common wt him. for this is your glorie, and persuasion to all your scolers, that these things be nothing necessarie to saluation, yea [Page] most streitly ye inhibit all of your sect to frequent any cōgregatiō, but your own. And whether this be blasphemie of your parte, or not, to affirme those thīgs nothīg necessarie, which Christ Iesus hath established, and commanded to be vsed in remembrance of him, to his againe comming, I am content that iudgement be referred euen to those that be most indifferent betwext vs and you.

To supersede the rest of your blasphemies I return to your booke, because that after I purpose to speake of your holie conuersation, and of the great perfection, yt is founde in you.To tha [...] which resteth in the 7

Ye accuse vs that we haue written bookes in a perpetuall memorie, of our crueltie, affirming it to be lawful to put to death such as dissent from vs in religion. Notwith standing, that some of vs were of an other mynd before they came to auctoritie▪ and further that we haue giuen the sworde in to the hādes of bloodie tyrannes.

Trew it is that bookes are written, bothe by you & by vs. for your master Bellius affirmeth, that lawfull it is not, to the ciuil magistrat, to vse the sworde against heretikes. To whome that godlie learned mā Theodorus Beza hath answered. In which if you or your master thinke not your selues fully answered, ye may put pen to the paper, when you list, looking to receaue answer with conuenient expidicion. Iohn Caluin hath besides committed to writing, the examination of Seruetus, and the cause of his miserable death, which bookes albeit to you, they be a perpetual memorie of crueltie, yet I haue good hope, that to our posteritie, they shalbe profitable (as now to vs, be the godlie labors of those, that before vs haue foghten the same battel against the obstinate heretikes) And further seing bothe you, and we, must abyde the sentence of one iudge, we can not greatlye feare the preiudice of your faction.

[Page]Where ye aske if these be ye shepe, which Christ sent furth in the middes of wolues. And if the shepe can per secute the wolues,To the 6 question answered by a question. and I demand for answer whether Moses was a shepe or a wolf, & wether that fearefull slaughter executed vpon idolaters without respect of persons was not as great a persecution, as the burning of Seruetus, and Ioan of kent. To me it appereth greater. for to them was granted no place of repentance, no admonition was giuen vnto them, but with out further delay or question,Le [...]. 32 was the brother commanded to kill the brother, yea the father not to spare the sonne. I think verely that if iudgement shoulde be referred vnto you, yt that then shoulde Moises and the tribe of Leui be iudged wolues, sent to d [...]uore innocent shepe. But because we knowe what God hath allowed, we ye les feare ye iudgemēt of man. If ye claime any priuiledge b [...] the cōming of the Lord Iesus, him self wil answer that he is not come to break nor destroy the Law of his heauēlie father.

Where further ye ask if Abel did kill Cayn or Dauid Saul, or he which is born of the spirit, did kill him which is borne of the flesh? I answer, if your question be of Abel, Dauid and Isaak, in their proper persons, that none of them did kill any of these fore named. But if thereof ye inferre no more, is it law [...]ul for any of gods elect,How anabaptist [...]sabuse the name of cō science. to kill any man, for his conscience sake. I answer, that if vnder the name of conscience ye include what soeuer semeth good in your owne eyes, that then ye affirme a great absurditie, manifestly repugning aswel to gods lawe, as to the examples of those, whom God hath hieghly praised, in his holie Scriptures. But because cō tinually ye claime to your conscience, to remoue from you that vaine couerture. I ask if the murtherer, adulterer, or any other malefactor, shoulde be exempted from punishmēt of ye law, althogh he alledge, that he did all thīg of cōsciēce? I trust ye wil cōfesse, that he oght to be mocked, yt wil claime the patrocinie of cōscience, when that he doth plainely offend against gods wil reueled. [Page] And why will ye not grant asmuch in this mater, which now standeth in contrauersie? because (say you) externall crimes haue no affinitie with maters of religion. for ye conscience of euerie man is not a like persuaded in ye seruice and honoring of God,Shifting of anabaptistes. nether yet in such cō trouersies as gods worde hath not plainely decided. but I ask if that be a iust excuse, why pernicious errors shall be obstinatly defended, ether yet that gods established religion shall be contempteously dispised? To make ye mater more plaine, Israel and Iudah were not bothe of one minde, in the honoring of God, after yt the tenne Tribes departed frō the housholde of Dauid, yea Iuda in the self was often corrupted, with pestilent idolatrie. in somuch that the fathers did offer their children to Moloch. which I am assured they did not without some zeale, wc they thoght tobe good cōscience. But not withstanding those controuersies, diuers opiniōs, and forged consciences at their own appetites, Helias did kill the priestes of Baal.A [...]swe [...] to th [...] shifting & was [...] he borne I pray you of ye flesh? or was he not rather regenerated by gods holie spirit? Io [...]ias did kill all ye priestes of the hie places, & did burne mēs bones vpō their altars, and was he I besech you brother to Cayn,2. King 2 [...]. or rather fellow heire of the Kingdom promised with Abel. But that he was gods most faithful King, after Dauid, I trust ye wil not denie, except that ye wil say as before, boldly ye haue affirmed of other, that God reuenged blood with blood, in that he suffered him to fal in battel. But ye Spirit of God speaking in the prophet Ieremie, is more mylde of iudgement, for he absolueth him, and doeth affirme that he was taken away for [...] the sinnes of the people. Cōsider these things, and conuict vs, if ye can by scriptures.

We say the man is not persecuted, for his conscience, that declining from God, blaspheming his Maiestie, and cōtemning his religion obstinatly defendeth erroneous & fals doctrine. This mā I say lawfully [...]onuicted, if he suffer the death, pronounced by a lawful [Page] Magistrate, is not persecuted (as in y• name of Seruetus ye furiously complein). but he su [...]ereth punishement according to gods cōmandement pronounced in Deutronomie, the XIII. chapiter.D [...]. 13.

To put end to these your calumnies for this time, two things I wolde require of you.To t [...]e. 6 First, that thus foolishly ye abuse not the name of conscience,Consci [...] ce must [...]estayed vpō god [...] word [...]. which you say constreineth you to write, to the ende that ye might awake vs out of our dreames. Conscience for assurance of the self, in weldoing, must haue a testimonie of gods plaine wil reueled. which ye shal not fynd to be your assurance, that so odiously ye may accuse vs of those crimes, whereof ye be neuer able to conuict vs.

The second is, that by plaine scriptures, and sollid reasons ye studie to confute our doctrine, and not by raging wordes spoken as it were, by men in a frennesie. you shal neuer be able to proue, ether that our doctrine is poysoned, ether yet that we drawe the people to a secure ydle, and careles lief. Blessed be God ye father of our Lord Iesus Christ who of his mere mercie hath caused our doctrine, somwhat to fructifie, our good hope is, that with vs, and his afflicted Church, he wil continue his father lie fauor, in such sorte, that from tyme to tyme, he wil leaue documentes, to y• aeges following, yt his heauēly doctrine is not sent in vaine. To him be glorie foreuer. Now to yt that followeth in your booke.

§

§

THE ADVERSARIE▪

Now to that which ye say,The 28. section. Malac. 2. that Adam, and Dauid euen in committing of Idolatrie, homicide, all kind of wickednes, they be st [...]l in gods fauor. mark▪ I pray you how the saying of the prophet Zacharie is verified in you. In this saith he, ye gri [...]e the Lord that ye say, They tha [...] d [...] euil are good in the sight of God, and such please him, can there be any thing more manifes [...]ly sp [...]ken against your error▪ and truelye it semeth 1 to me, that ye wold intyce the people by this do [...]trine to sinne, for if the 2 elect lose not the fa [...]or of God by sinne nether the repobate forasmuch, 3 a [...] y [...] say, neuer were nor can be in h [...] fa [...]or▪ so that they can not lose that which they haue not▪ who nedeth to feare then to lose the 4 fauor of God by sinne. It is no matter then what we do▪ but con [...]rarie [Page] to your doctrine, we be taught by the hol [...]e Gost in the worde that God hateth all workes of iniquitie, and he that committeth sinne is o [...] the deuil And doeth God fauor them that be membres of the deuil. Paul saeth no unclean person hathe any inheritance in the kingdome of Christ 5 and God, thē was Adā whē he transgressed not of the Kingdome of god for he was an unclean person defiled with sinne. If he was n [...]t of the kingdom [...] 6 of God, thē was he of the kingdō of the deuil, & so was he out of the election. euen as Adam did sayth the Lord,Ose [...] so haue they broken my couenant and set me at naught. If Adam in breking the Lordes couenant, setting God at naught, was stil beloued of God, then may we say with the 7 wicked as it is written. It is but lost labor to serue the Lord what profit haue we for keping his commandements▪ Therefore may we [...] say that the proude are happie, a [...]d that they which deale with vngodlines are set vp Such a sp [...]rit haue ye car [...]les libertins, as your doctrine wel declareth. did 8 not God threaten Adam, that in what daye so euer he shoulde eat of the frute, he shoulde dye the death. not onely corporall but also eternall. They which forsake the commandements of God forsake God him self, as the Prophetes saye th they are not the Lords for they haue vnfaithfully forsaken him, Wherefore Adam when he forsoke God was not the Lords but the seruant of death and sinne, to whom soeuer ye commit your selues as seruants to obeye, saieth Paul his seruants ye are, to whom ye obey, whether 9 it be of sinne vnto death, or obedience vnto righteousnes. And againe if any man haue not the Spirit of Christ, the same is none of his, and n [...]ther Adā nor Dauid were led by the spirit of Christ, when they sinned for the spirit of Christ dwelleth not insuch as forsake him, & obey the deuil & except 10 Christ saith the Apostel dwel in you ye are cast away, then Adā & Dauid were cast àwaies that is reprobates whē they sinned for nether were they in Christ nor Christ in thē in whō the electiō of God was & is but to what purpose shoulde I thus contēd with you that Adā did f [...]lle out of the electiō seing in this ye agre not your selues. for your cōgregatiō which is a [...] Gen [...]ua in the confession of their faith, say that of the lost sonnes of Adā 11 God elected som to life and the rest he refused. E [...]her improue their be [...]efe or els conf [...]sse with them that all the children of Adam were lost by trāsgression. If they were lost▪ then were they out of the ele [...]tion with their father▪ Adam from th [...] transgression vnto the prom [...]s was made Therefore saieth Paul damnatio [...] came of one sinne vnto condemnatiō & in an other place like as by Adam all dye. euen so by Christ▪ shal all be made aliue, Here doeth the Apostles witnes pla [...]nely▪ that we all by Adam do dye S. Iohn saieth h [...] that beleueth not is alredie condemnedand the wrath of 12 God abideth on him. Then were Adam and Dauid, and all such workers of i [...]quitie for that tym that they si [...]ed alredie condemned being void, of faith And coulde they be in the [...]ate of cond [...]mnation & election both together▪ Harken what followeth, and▪ the wrath of God abideth on [...] as Adam from the tra [...]sgression v [...]to th [...] promes felt the force of the [Page] wrath of God, Thus we [...], tha [...] Adam and Dauid and all other [...] 13 they sinned [...]hey be out of the lou [...] and fau [...]r and election of God, vnto they repen [...], and be b [...]rn [...] a n [...]w. for otherwis [...] can they neuer enter int [...] 14 the kingdome of heauen. Again, S Iohn saith, ye knowe that no mansl [...]y [...] are hath, et [...]rn [...]l lie [...] abiding in him, Dauid was a man kill [...]r, wherefore 15 he had not eter [...]al lief abiding in him. Bu [...] during the tim [...] of his wicked [...]es he was the childe of death, as the Prophet Nathan shew [...]d him, Dauid 16 g [...]uing iudgement against him self▪ without faith it can not b [...] that any man should [...] please God, Adam, and Dauid when they sinned they were without faith, then pleas [...]d they not God. If they pleased him not, they displeased him so that they were fallen from the loue, and f [...]uor of God.

ANSWER.

Albeit that I perceaue yt ether ignorāce doeth so impede you, orels that malice doeth so blynd you, yt nether ye wil nor can vnderstand yt, which in ye self is most sensible & plaine, I wil neuer theles yet once againe repete, that wc before I haue said to the ēd, that we may giue testimonie, asw [...]ll, to those yt now liue, as vnto ye posteritie to com, what doctrine it is, wc ye so furiously impugne. If ignorance be the cause why thus ye rage against vs, ye may be taught, if ye list to bestowe your eares to heare, your eyes to read, & heartes to vnderstand. for o• doctrine is not as som of you do complein, darke nor obscure, except yt it be, to those to whom ye Apostle affirmed, yt his Euāgill was hid. But if that malice wc ye haue cōceaued agaīst the eternal trueth of God,Answer. to the [...]. 2. 3. doth so blynd you that ye wil not se ye bright son in ye midday, there resteth no more to vs, but to desire of God ether to remoue this your deuelish malice (I write as knoweth God euen frō ye grief of heart): orels so to stay & brydle it, y• it trooble not his afflicted Church. Ye accuse vs, as yt we made no differēce betwext vice & vertue, sinne, and iustice, nether yet betwext Adā, and Dauid, as they were elected in Christ Iesus before ye foūdacions of the worlde were laid, and betwext Adam transgressing, and Dauid committing adulterie, and murthe [...].

Ye further seme to charge vs as we should affirme, that God hated not sinne, nether yet that he respected [Page] vice. If our short, plaine, and vnfeined cōfessiō, be able to satisfie you in these thre dowtes I haue good hope yt after this ye shall haue no occasion to suspect vs in such causes.Our confession touhing sinne. first before God, before his holie Angelles in heauē, & before his cōgregatiō in earthe, we protest & acknowledge, yt sinne, vice, and all kind of iniquiti [...], is, and euer hath bene so odious, in ye presence of God, yt he neuer suffered ye same vnpunished, in any of his elect childrē. That for ye same not onelie death, but also cōmō calamities hath apprehēded all man kynd euē sithēce the first trasgression. That vertue,T [...] ching v [...]rtue and iustice [...] uil. iustice, and ciuil honestie (besydes the iustice of the regenerat children) hath so pleased God▪ that for loue of the same, he hath mainteined and to this day doth maintein cōmon welthes, albeit that many grieuous crymes be commited in the same. As God (we say and affirme) loueth equitie, iustice, chastitie, trueth, mercie, and tēperāce, so doth he in som sort hieghly reward the same, and hateth vnrighteousnes, filthie life deceat, excesse, crueltie, and ria [...]ous liuing, which often he punisheth euen in manne [...] eyes. And this difference, we say God maketh euen amongest those, that be not regenerate, nether were euer called to ye true knowledge of saluation. And this much briefly for the first secōd and 3. This difference we make betwext Adam and Dauid elected, in Christ Iesus, and Adam and Dauid transgressing gods holie commādemēt, and wil reueled▪ Adam and Dau [...]d elected, in Christ Iesus before the foundations of the worlde were laid, were so loued in the same Lord Iesus their head, that when they had most horribly fallen and offended, yet did God seke Adam, call vpon him gently reason with him and at length conuicting his conscience of his offence, did make vnto him, that most ioyfull promes of recōciliation: of the same loue (we say it proceded) that God did send the Prophete Nathā to Dauid, the offender, that by the fiction of an other person, he letteth him se the horror of his sinne, that he did first terrifie, and beate downe his conscience: and after most tenderly [Page] did erect, and lift it vp from the pitt of desperation. All these graces (say we) proceded frome gods immutable loue which did remaine cōstant, [...] and i [...] whom God loueth sin [...]ers euē when [...]hey haue off [...]n [...]ed. both towardes the one and towardes the other, euen in the tyme of their greatest vnthank fulnes. And that because they nether were beloued, nor elected in them selues, but in Christ Iesus their head, who nether did transgresse nor offend in any iote, against the wil of his heauenlie father.

But Adam and Dauid transgressing and horribly falling from God, were so hated in them selues, and for their sinnes, that first behoued the innocent Sonne of God, by his death to make a satisfaction▪ for their sinnes▪ as also for the sinnes of all gods children. And secondarely we say, preache write, and maintein, that the sinne was so odious before God, that his iustice could do none other, but inflict vpon Adam, and his posteritie [...] The penaltie of death corporall,How [...] dious is sin in g [...]ds pr [...] sence. the punishemētes, and plagues, which daily we do se apprehend gods children. that vpon Dauid, he did execute his iust iudgement, which in these wordes he pronounced. Now therefor ye sworde shall neuer departe from thyne house, because, thow hast despysed me, and taken the wife of vriah the Hittite, to be thy wife. Thus saieth the lord: behold I wil raise vp euill against the oute of thyne own house, and I shall take thy wiues before thyne eyes and giue them vnto thy neighbour and he shall lye with thy wyues in the sight of sunne. for yu didest it secretely, but I shall do this thing before all Israel, and before y• sunne. This sentence, [...]. Sam. 12 I say, most iustly pronounced, was after most sharply, and yet most iustly) for sinne commited) put in▪ execution. And so do we affirm that none of gods children be they neuer so deare, shall escaip punishement, if contempteously they transgresse.

I suppose yt this our confession nothing doth offend you, except in this one thing yt we affirme that God still loued Adā and Dauid after their sinne, before yt his holie Sprit wroght in their heartes any true repentance. And [Page] yet I wonder why this should offend you, seing yt we assigne the cause, not to be them selues, nether any vertue with in them selues, but Christ Iesus, in whom they were elected and chosen. The signes of gods loue, we haue euidētly proued, and y• end and issue did witnes yt gods loue was not mutable. If you require scriptures, for the probatiō of ye same. Behold they are redie. if whē we were enemies we were recōciled vnto God, by the death of his sone, much more we being recōciled shalbe saued by his life.Rom. 5▪ And a little before in the same chapter. Whē we were sinners Christ died for vs, &c. And ye Apostle Iohn: herein appereth the loue of God towardes vs, y• his onelie begotten sonne hath he sent in to the world, that we may liue by hym: herein is loue, not that we loued God, but that he loued vs. And hath sent his Sonne in the mercieseat▪ for our sinnes. These are verey plaine, and we think that no reasonable man wil denie to Adam and to Dauid, that which the holie Gost maketh common to all gods elect children, to witt, to be beloued of God▪ euen when they were ennemies, dead in sinne, drowned in idolatrie, and polluted with all filthines, as witnesseth the Apostle in these wordes: And you when ye were dead by sinne,Ephe. [...] in the which ye somtymes walked, according to this worlde, accordīg to y• prince, to whom power is the ayre, which is the spirit now working in the rebellious children,The vnspea [...]kable lo [...] of God towardes his elect. amongest whom we all had somtymes conuersation, in the lust [...]s of our flesh, doing those thinges, which pleased the fleshe, and the mynd, and were of nature the sonnes of wrathe like as others. But God who is riche in mercie, for his own great loue, by the which he loued vs, euen when we were dead by sinnes (marke, and if ye be offended, complein vpon the holie Gost) hath qwickened vs togither with Christ (by grace ye are saued) and hath raised vs vp togither with him, and to gither with him, hath caused vs to sit amongest y• heauenlie, by Christ Iesus, to shew in ye ages to com, his most rich grace in his liberalitie, by Christ Iesus. God [Page] open your eyes that you may se the light, and mollifie your heartes, that ye may magnifie with gods children his superaboundant loue and mercie bestowed euen vpon the most vnworthie.

If ye think yt this loue hath onelie place before that man offend, you se the holie Gost plainely repugneth to your sentēce, for he speaketh to them that had bene polluted & defiled with all sinnes. [...]epli [...] If yet ye replie, but that was during the tyme of their ignorāce and not after they were illuminated by grace, ye haue said nothīg against our confession. for we affirme that God loueth sinners being wrapped in death and damnatiō by sinne. [...] and yt we haue plainely proued. But yet for your satisfactiō, and instructiō (for I take to record the Lord Iesus y• I wold bestow my own life, to ioyne you fully to Christ Iesue) I will procede a litle further with you▪ Do ye think that the sinne of Dauid touching the nature and qualitie of ye sinne it self, was more horrible and odious be fore God, then were all the sinnes committed in Ephesus, by those, to whom the Apostle writeth? yea then the [...]innes which were done amongest ye hole Gētiles? I trust ye will not think it. and we clerely see that God loued y• elect in Ephesus and amongest the Gentiles when they were drouned in all kynd of iniquitie. If still ye replie Dauid was vnthankfull who after so many benefites receaued, so traterously declined frome God, followīg his own appetites, and of purposed coūsell, murthering his innocent seruant, and y• with great ignominie of God. This nether do, nether yet euer did we denie. but yet as y• question is other, so is not our cōfe [...]ion proued fals, Albeit Dauid was vnthankfull (yea and after Adā most vnthankfull, of any of gods children to his daies). for herein standeth the doubt, whether y• the vnthankfulnes of gods childrē, after they haue once receaued mercie, grace, and large benefites from gods hands, doth so alienat the mynd of God, from them, that he beareth to them no maner of loue, till they turn to him by repentance [Page] The contrarie hereof, we hold, and affirme, not fearing to auowe, that repentance,Faith & repentā ce are the eff [...] ct [...]s of gods lo [...]e which he beare [...]h to his elect in Chri [...] lesus. as it is ioyned with faith which is the fre gift of God, so is it the effect of gods cōstant loue toward them, and no cause of the same. And for the more ample declaration hereof, let vs compare the deniall of Peter, and ye defection of all the Apostles, with the sinne of Dauid. Albeit Peter was not called to be a wordlie prīce, as Dauid was, yet I thīk ye wil not denie, but to be called to the office of an Apostle, to be Christes scoller the space of thre yeres, to be so familiare with Christ, yt he alone with other two did se Christ their master trāsfigured, did heare y• ioyfull voice frome heauen▪ did se Moises and Helias speak with him, my trust is, I say,Dauids offence cōpared with Peters d [...]niall of Christ yt ye will not denie, but that those were graces no thing inferior to Dauids kingdom temporall: and yet how horribly yt Petet did denie Christ Iesus, ye are not ignorante. Yea but say ye, Peter wept, and soght grace with repētance. But I ask when? the holie Gost doth answere, y• it was after the cocke had crowen, and that Christ Iesus had looked vnto him. Proceded yt looke I besech you from loue, or hatered? It should seme in dede, by the effect, that it came from loue. for then it is said that Peter remembered the wordes of his master and so wēt furth and wept bitterly. By all liklihode, then were his masters vordes before qwyte blotted oute of his memorie. But God be praised, we nede not to depend vpon vncerten coniectures. The fall and deniall of Peter (as in an other place we haue declared) came not by chance, as a thīg, whereof Christ Iesus was ignorāt. He did forese it, and before speaketh it. And what cōfort gaue Christ Iesus vnto him▪ before he pronounced that sharp sentence, before ye cock crowe thow shalt denie me thries. This comfort I say, which oght of all faithfull most to be ex [...]olled: Simon, Simō, beholde Satā hath desired you, that he may sift you as wheat, but I haue prayed for the,Luk [...]2 that thy faith faile not: and thow being conuerted confirme thy bretheren. Did Christ pray for Peter, knowing [Page] that he should denie him? so he affirmeth. Doth the praier of Christ Iesus and the effect thereof vanish in a moment? God for bid, that such impietie take place īn our heartes. The Apostle doth witnes that as his sacrifice is euer recent before God, so is his praier effectuall euer for his elect. Doth God vtterly hate detest, and abhorre such, as for whom Christ Iesus praieth? yea commendeth to his mercie, before they fall i [...]n to danger? my hope is that the godlie will not so iudge. The same I might proue by the stowte denial of Thomas (besides the defection of all the rest) who after that the glad tydings of Christes resurrection,God can not hate such as Christ praieth for. was confirmed by the testimonie of many, did obstinatly say, except that I put my fingers in the holes, &c. I wil not beleue. Here ye se was no repentance of his former infidelitie, but rather an augmentation, and increase of the same. And did it procede frome loue, or from hatered, that Christ cometh vnto him, and doth offer to satisfie his curiositie, in all thinges, willing him to be faithfull and not to remaine an infidele?

Consider now how simply and plainely, we haue opened our myndes vnto you, God grāt you his holie Spirit rightly to vnderstand, and charitably to interprete the thinges that be spoken, &c.

Now will I briefly go throughe these scriptures which ye abuse, and violently wrest against vs not making so long discourse to amend your iudgemēt, as I haue done to fore. For if things alredie spoken shall not profit, I must confesse my self destitute of counsell, for this tyme. The wordes of the prophete (where necgligently ye name Zacharie for Malachie),Mala. 2. nether serue your purpose, nether yet are verefied in vs. for we be not as the priestes, who in those daies permitted plaine iniquitie, and contempt of God, and of his statutes, vniuersaly to be done by the people, and yet they did not oppone them selues to the same. Read the Prophete and con [...]ict vs of those thinges if ye can.

[Page]We are sorie, that ye haue no better opinion of vs,To the 3 then that our hole studie should be to entyse the people to sinne. Not that we do muche feare, that by your wordes, ye can persuade any, except your own faction▪ (and hardly those) to credit you in that behalf. for all praise be to God, our liues, doctryn, and correctiō of vice, do witnesse the contrarie. but our greatest sorow is, for your condemnation, which doubtles must ensue suche wicked iudgement, if hastely ye repent not.

As the Sunne is not to be blamed,To the 4 Th [...] sunne is not blamed becaus the carion stinketh albeit the carion by the heate thereof, be more and more corrupted: so is not our doctrine, althogh that carnall men, thereof take carnal libertie. for that ye knowe did ensue the doctrine of S. Paule.

We do no les affirme both in worde and writing thē here you do affirme, to wit: That he who committeh sinne, is of the deuil. but herein I suppose standeth the difference, that you and we vnderstand not that phrase alike. we vnderstand that the man cōmitteh sinne,Rom. 6 To the 5▪ [...]. I [...]a. [...] What it is to committ sinne. whose hole studie, mynd, and purpose frome tyme, to tyme, is bent vpon iniquitie: and suche do we affirme to be of the deuil, who sinneth from the beginning. If you vnderstand, that euerie action committed against the law of God, maketh a man the sonne of the deuil, we must liberally speak that so we do not vnderstand the mynd of the Apostle. for plaine it is that he meaneth not of actiōs particulare, be they neuer so grieuous, whereof a man after repenteth, ād from the same desisteth: but of a continual exercise, delite, and studie, whiche man hath in sinne. And this is plaine I say,The meaning of the place alleged 1. Iohn 3 by the wordes which immediatly procede and go before, he that exerciseth iustice (saieth he) is iust euē as he is iust: he yt cōmitteth sinne is of the deuil. for frome the beginning the deuil sinneth. Here is the exercise of iustice put in contrarietie to the committing of sinne. An exercise we know requireh a continual studie and practyse. I think ye will not say, that one iust worke maketh a man iust, and so [Page] consequently the son of God, except he procede frome iustice to iustice. The same say we must be vnderstand of the committing of sinne: for nether Adame,To the. 5. nor Dauid did any longer committ their former sinnes, then by grace they began to repent. And so did they not remaine vnclean persons, nor in bondage of the deuil. Neither yet can it be proued, that euer they were membres of the deuil, nor of his kingdom, albeit willingly they made them selues slaues to him: whom Christ Iesus notwithstanding did vendicate to him self,To the. 6. and delyuer from that thraldome. Because of the fre gift of God his father, they did appertein to his kingdome: nether euer be you able to proue by any of these sentences, that euer they were out of the election, as before is declared.

The place of the prophete Oseas is of you euill vnderstād▪ Os [...] 6. the lacke of the hebrew tongue may be the cause of your error. And albeit your great, and perfect angell Castalio pretēd great knowledge in that tongue, yet in that, as in many other places a childe may espie his negligence. Trewe it is that in the hebrew, this word Adam is in that place. But if we shall vnderstand that word wheresoeuer it is founde in the scripture, for the person of Adam our first father, we shall make a mad translatiō, and a sense more mad. Suche as haue, but mean vnderstanding in that tongue do know, that that worde is oftē common for any man, as in the prophetes is most euident.

The veritie of the text is this, they haue transgressed the couenante,How [...]his worde Adā in 6. cha. of [...]seas ogh [...] to be vnderstand. as the couenante of a man, they haue rebelled against me &c. God compleineth vpon Ephraim and Iuda, that they had no further respect, reuerence nor regard to that most excellent couenante and league, whiche God had made with them, to wit, that he wold be their God, and they should be his people. for God had preferred them to all nations of the earth, and had set them a part from others, to serue and honor him in [Page] holynes of lief, and to offer vnto him rather spiritual thē carnall sacrifice. But they serued him at their pleasure: yea, and in that land which they had receaued of gods most liberal benediction, they did decline to Idolatrie. for that he meaneth, where that he saieth: there haue they rebelled, that is, where that they most oght to be obedient. This I doubt not shall euerie man, who diligently marketh the scope of the prophete perceaue to be his verie meaning.

Otherwies,To the [...] and more sharply I might haue answered your ignorance, who can se no difference betwext Adam once sinning, and yet shortly after by grace called to a new, and more sure league with God (whiche with all gladnes and thankfulnes he did receaue) and the manifest contemners of God, which do nothing els, but delyte in sinne. forme the whiche albeit, that ten thousand tymes they be called, yet contemning all societie with God, their pleasure is, to remaine in vanitie, and so finally in death. This difference, I say ye oght to haue obserued, and then I doute not, but that ye wold haue exempted Adam, from the rancke of suche as contempteously crie, it is but labor lost to serue God. If diligently ye shall consider what is writen in Iob,Iob 21 Mal [...]. 3 and in Malachie the third cha. ye shall easely vnderstād that the prophete there deuideth ye hole multitude, in these two sortes of men, to wit, in those that be proud obstinate contēners, and in them yt feared the Lord, whō he calleth his peculiare people, whom he promised to spare, as a man spareth his son that serueth him. And one of this last sorte vnderstand we Adam to haue bene all his daies, after his fall, and recōciliation by grace. The lord purge your heartes (if his good pleasure be) from yt venom, which so oft moueth you to spew furth your own shame, sometymes crying: that we be led with the spirit of Balaam: and now affirming▪ that we be careles libertynes. To wc blasphemies because I can nether answere without ye sorow & grief of heart, nether without som [Page] offence of godlie eares, I will remit iudgement to him, to whō as he hath frome the beginning, opened thinges that for a tyme lay hid in darknes, so I dout not, but that he will, yea and that shortly reuele vnto the world with what spirites both you and we be led. when more occasiō shall be offered, I purpose, if so it please the mercie of my God to assist me, to notifie with what spirites you and your sect haue bene led here to fore.

What soeuer ye gather of the wordes of the Apostle it is altogither out of ye purpose. for in none of all those places doth he define & determin what Adam,To the 8 9. & [...]0 and Dauid were, whan they had sinned, but plainely he declareth, what tryall oght euerie mā to take of him self▪ whē Christ Iesus is preached vnto him, affirming that if any haue not the spirit of Christ Iesus, that he is not of his. but ye spirit of Christ remaineth not in vnclean and prophane persons, say you. but yet I affirme that Adam and Dauid oght not to be nōbred in that band. for althogh they sinned, and that most horribly, yet did they not abyde in that estate. And albeit they were not led with the spirit of Christ, whē they sinned, yet they were both led, drawen, and gouerned by his omnipotent spirit, when they repented. And so can ye neuer be able to proue them to be reprobates,How Adā and Dauid wer [...] neuer repr [...]bates no not euen when they sinned: except that ye be able to proue, that they finally perished in sinne. for this principall do I still hold, that true faith and true repentance (which the reprobate [...] uer haue) be the frutes of Election. The place of the Apostle written in the 13. chapter of the second Epistle to the Corinthians, is neither well marked, nor rightly applied by you, neither yet will it suffer any suche conclusion as ye gather of it. The mynd of the Apostle is this: After the departing of Paule from Corinthus, where after many stormes susteined, he had established the forme of a Churche, did enter in fals Prophetes, whose chief studie was to eleuate the auctorite of Paule and so to deface his hole labor, affirming that he was [Page] not worthie to be called an Apostle. for he was neuer in the companie of Christ, others were of greater estimatiō and faour then he was.

And as a multitude is euer more redie to receaue poyson thē holsom medicine, agreate nōber began to giue eare vnto them: and so began litle to esteme, what so euer Paul had labored amongest them. Against which vnthankfulnes▪ the Apostle very sharpley writeth, as in bothe his epistles doth appere. And amongest other his argumentes, which he vseth to proue that he was an Apostle, nothing inferior to the greatest, he adduceth thē selues for a testimonie, saing: Trie your selues if ye be in the faith,2. Cor▪ 1 [...] proue your selues. know ye not your selues, that Iesus Christ is in you, except yt ye be reprobates? By these wordes most sharp, and most vehement he laboreth to conuict their conscience, that he was an Apostle, and that the prooffe of his Apostleship (as in an other place he doth affirme) was declared in them, as he should say: your fals Apostles aff [...]rme, that I am not worthie of the name of an Apostle. but if the office of an Apostle be to preach Christ Iesus, and if the true signe,The pl [...] ce of th [...] 13. chap. 2. Corin. declared that decerneth the true Apostle from the fals be, that Christ so potently worketh by his ministerie, that Christ Iesus taketh possession in the heartes of the hearers by the true preaching of his word, then be iudges your selues whether I be an Apostle or not. Call your cōscience to examination, in what estate I did find you. were ye not drowned in all sortes of iniquite? did ye not walk in darkenes, without any true light of God? And in what estate did I leaue you? Trie and examin your selues in what estate ye do yet stand, you can not be vnsensible, you can not be so ignorant, but ye must know, whether that Christ dwelleth in you or no. If you will acknowledge, and cō [...]es that Christ dwelleth in you, then must ye nedes confes, that I am an Apostle. For by my labors and preaching did you receaue Christ Iesus. And if to deface my labors, and to defraud me of [Page] that honor, which God, of his mercie hath giuē vnto me ye list deny, that ether ye receaued Christ Iesus, ether yet that he remaineth in you, then do ye confes your selues reprobates.

Paule doth not absolutely define that they were reprobates, but putteth in to their choise, whether they wold confes, that Christ Iesus did remaine in them by faith, which they had receaued by the preaching of Paule, and so wold admitt him to be an Apostle: or to grante, that they had nothing to do with Christ, and so to confes them selues reprobates. Now let the indifferent reader iudge whether that ether faithfully ye cyte the text, ether that righteously ye conclude vpon the same. The Apostle saieth not, except that Christ dwell in you, yow are reprobates, but saieth, as before I haue alledged, do ye not know your selues that Christ Iesus is in you? except that in som what ye be reprobates. And albeit that the wordes were such, as ye recite, how can you therof conclude, Dauid, and Adam were reprobates, when they sinned? seing that Paule in that place maketh mencion of no other sinne, except of the denial of Christ, to remain in them, of their ingratitude towardes him, whom God had appointed preacher vnto them and of giuing eare & credite to fals Apostles, sclāderers of Christes true messingers▪ how iustly I might turn Paules wordes vpō your heades, you easely may espie: but all such reasoning I do from my heart abhorre. If ye can be able to proue that Adam refused the grace offered, or that Dauid did storme against Nathan, ether affirming or suspecting him to be a fals prophete, then had your argument som probabilitie. for onely of such, and to suche speaketh the Apostle in that place. Thus doth [...]ther your ignorance, or malice wresting the scriptures against their natiue sense, compell me to trouble the reader muche more then I wold, if any sinceritie were found in you.

We do constantly affirme,To the 11 that by the sinne of one [Page] man did death enter in to the world. for Adam did not onely lose him self, but also did with him self wrap all his posteritie in sin, death and damnation, so that Adam and all his sonnes were in him lost. But thereof it doth not follow (as ye affirme) that therefor they were out of the election, from the transgression vnto the promes. for as before we haue plainely proued, they were elected in Christ Iesus before the foundaciōs of y• world were laied, in whom they did stand elected, and beloued euen whē they fell in Adā at which time ye electiō which from all eternitie was kept in the counsell of God, began to be notified, and manifested to mannes knowledge. The fall and sinne of man was the way and meanes, by the which gods election did appere, but was not the cause,It beh [...] ued all men to dye in Adam. why that it was destroied. And so if with reuerēce ye coulde consider the mysterie of our redemption in Christ Iesus, ye shoulde plainely se, that it behoued all to die in Adam, that the elect might receaue life in Christ Iesus alone.

The wordes of Christ Iesus our master,To the 12. rehearsed by the Euangelist S. Iohn,Iohn: ye do shamefully abuse for in that place he intreateth not, whether a sinner durīg the time of his blindnes and sinne, is appointed to damnation or not, nether yet whether such as before haue had knowledge, as Adam and Dauid had, be altogether void of faith, by reason of sinne after committed. None of these two poi [...]tes I say doth our Master in that place intreat. But vnto Nichodemus he plainely declareth, that the cause of life is faith, and the cause of condemnation is incredulitie and vnbe leif. Not that Christ Iesus affirmeth, that euerie man that is vnfaithfull at any tyme is or shalbe condemned. for God hath wrapped all vnder vnbelief. yt he may haue mercie vpō all, as S. Paul confesseth him self to haue bene a persecuter, and vnfaithfull. But the true meaning of Christ is yt such as dispyse ye light offered, & remaine invnbelief to ye ēd, haue [Page] their condemnation alredie appointed, as contrary wise who so euer with full obedience do steadfastly beleue the same shall haue the life euerlasting, not withstanding the manifest tran sgressions of the law.

The rest of this part is be fore answered and therefor [...] I will not with repeticion trouble the reader. for ye be neuer able to proue,To the, 13▪ 14. 15 &. 16. that Adame and Dauid were so, out of the loue of God, that he did not loue them in Christ his Sonne, in whom they were elected. Dauid was no suche mankiller as was Cayn, of whom, Saint Iohn speaketh, who delited in blood to the end. Nether did Nathā shew, nor Dauid pronounce any suche iudgemēt against him self, as ye imagin, but being conuicted in in his own conscience, how horribly he had offended, he did heare not withstanding that ioyfull sentence: The Lord hath taken a way thy sinne, thow shalt not die &c. Which sentence no doubt proceded frome that immutable loue, wc was reserued to him in Christ Iesus, euen when he was fardest declined from God. It will be hard for you to proue by euident scriptures, that Dauid was altogither void of faith. but granting, that he, as concerning his own sense, and feling, was vtterly dead, yet doth it not thereof follow, that so he displeased God, that he fell from the loue and fauor of God, as touching his electiō. for the Apostle (vpon whose wordes ye seme to grounde your reason) meaneth not, that the lack of faith,The lacke of faith in all persōs d [...]th not so displease God that he vtterly reie [...]teth thē in all persons, at all tymes, and in all respectes, doth so displease God, that he hateth them, and reiecteth them to death euerlasting. For childrē for a tyme lacke faith, and yet Crist pronounceth that their Angelles do se the face of his father, and that the kingdō of heauen apperteineth to such. Thomas was vnfaithfull euen after Christes resurrectiō. And yet did he not so displease his maister, as before we heaue touched, but that he did seke [...] him, and did remoue his incredulitie. And Christ Iesus did rebuke the vnbelief of his disciples, and the hardnes of their heartes. but [Page] yet did he not vtterly dispyse them. But now to the rest.

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ADVERSARIE.

But if the scripures will not satis [...]ie you, then must you be beaten 1 with your own r [...]d. for if I grante you that all men did not fall out of gods holie election unto cōdennation by Adams trāsgress [...]on, it followeth therupon that the cōming of Christ his procious death and passio [...] is superfluous, vaine and of none effecte So by your peruers d [...]ctryne [...]e will infect Christianite with the chief error wherewith the Iewes be delud [...]d,The 29. section. That [...] they esteme it a great madnes, to say that Christ should suffer death for the offence cōmitted by Adam, euen so may I collect of your error-for what nedeth Christ to die for them, whom nether Adams transgression▪ nether their own could make them fall from gods election. but now I will more largely dilate this argument, Election was afore the world when there was no sinne, and the promes of Christ, was made sithēse the world was created, because of sinne for had not sinne bene we neded no new promes being alredie iust and holie images of God. Now if the elect did not 2 fall out of the election, by Adās trāsgress [...]on, then nede they no redemer, being alredie safe by reason of the electiō, in which they were afore sinne, ād remaine still in the same. Because as you say the elect nether did, nor can fall out of the election. Then seing the elect be safe and hole they nede no phisition, nether came Christ to call the righteous, but [...]inn [...]rs. wherfor 3 the death of Christ, as concerning them is in vain, they being safe alredie by election. The like argument vseth Paul to the Galathya [...]s, if righteousnes cometh by the Law, then Christ died in vaine, if the elect▪ be st [...]ll in the fauor of God what nede they of Christ, to reconcile them to the father, in whose fauore they are alredie Now as touching the other sorte, whom ye call reprobates you say they cā by no maner of meanes be saued. yea & 4 that Christ died not for them, then was Chistes death altogither in Vaine▪ for his death you say belongeth not to the reprobate, and the elect haue no nede of it. Is not this godlie gere:

ANSWER.

In dilating your argument by the which ye go about to proue yt Christes preciouse death was surperfluouse and vaine,To the 1. & 2 if the elect did not fall from their election, this reason ye vse.

Election was afore the world whē there was no sinne, and the promes of Christ was made sithence the world was created, becaus of sinne for had not sinne bene we ned [...]d no newe promes being alredie iust and holie [...]mages of God. Now if the elect say you, did not fall out of the election by Adams transgression, then nede they no r [...]demer, being alredie saue by reason of the election in the which they were afore sinne and remaine still in the same. &c▪

[Page]In this argument ye commit two fowle faultes. The first, ye take that for a thing true, ād cōfessed, which is fals. and therefore by vs alwaies denied. for thus ye reason: man was elected before the worlde was created, but man sinned aftre the world was created, Ergo man fel from his election. we still denie the conclusion, and do affirme, that as we were elected in Christ Iesus before all times, so did the elect euer remain [...] in Christ. and therfore after that they had sinned, it behoued that the promes shoulde be declared, that by the same the elect might receaue comfort, and be assured of their election.

Your second fault, more declareth youre grosse ignorance in the mysterie of our redemption. for from election ye streight waies leap to glorificacion and saluation, obseruing nether middes nor meanes, which gods wisdome hath appointed, and determined to go betwext Trew it is, God hath elected in Christ to life euerlasting his chosen childrē. But how? Sainct Paul yea the hole scriptures, wheresoeuer mention is made of our election, ioyneth therewith the death and blood of Christ. for none otherwies were we elected in him, but that he shoulde sustein the punishement for our transgression. And that we shoulde receaue life, which we had lost in Adam and in our selues, by the meanes of his death and resurrection. therefore where ye reason, if the elect did not fall oute of the Election, by Adams transgressiō, thē nede they no redemer, being alredie saued, by reason of their election, the cōclusion is fals, and the reason vaine. for the elect haue nede of a redemer,Why the elect haue nede of a redemer not because that they did fal out of election but by reason that they did fal from iustice to sinne, & frō obediēce to dissobediēce & therefore nede they a redemer, a phisicion, ād one to giue thē life. because yt they being elect in gods eternal counsel are yet fallen into bondage into mortal sicknes, & death, by their own trāsgression. If ye can proue yt the elect did not sinne, & that they are no [...] [Page] sicke, then might ye haue concluded, that they neded no redemer nor phisition.To the 3 And so ye might haue proceded in your argument vpon the wordes of the Apostle saing: that if righteousnes cometh by the law, then Christ died in vaine, but seing that all gods childrē are fallen in to sinne, the bondage and miserie wherof, they in this lief cōtinually fele, how iustly ye may conclude, that becaus they remained in gods election, and so consequently in his fauor by Christ, that therefor they neded no redemer, let the indifferent reader iudge.

If it seme strāge to you, that God loued sinners in Christ besides the places that are afore alledged for probation of that part, heare what the veritie it self pronounceth: So God loued the world (saieth our master) that his onelie begotten Sonne hath he giuen. whom soeuer ye shall vnderstand vnder the name of the world, ye can not s [...] clude sinners from it. where ye most vnreuerently ask, what then nede they of Christ to recōcile them, I answer (with greater feare and reuerence then alas you declare) euen such nede they haue of Christ as the bodie hath of the soule, or yet the liuing mā of holsome nuriture, yea much more. for albeit the bodie haue lief, by the meanes of meat and drink, yet haue the elect nether lief nor reconciliation, but by Christ Iesus, yea and that by the meanes of his deathe, and passion, by the which, iust payment and satisfaction is made to gods iustice, for their sinnes. And so are they reconciled, who by nature are the enemies to God.

We do not denie but that Christes death is sufficient for to redeme the sinnes of the hole world.To the 4 but because all do not receaue it with faith, which is the fre gift of God giuen to the chosen children, therefor abyde th [...] vnfaithfull in iust condemnation. God remitt vnto you (if his good pleasure be) aswell your vnreuerent conclusion as your most vniust accusation, in which ye burden vs, that we will infect the Christianitie with the chief error, with the which the Iewes are [Page] infected, who esteme it a great madnes, to say that Christ should suffer death for the sinnes and offences committed by Adam. Assuredly I do more then wōder that such impietie shalbe found in any creature indewed with reason, but I remitt iudgemēt to God. Thus you procede.

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THE ADVERSARIE.

1 The Apostle saieth, God hath frome the begining chosē you to saluatiō through sanctifiyng of the the spirit and through beleuing the trueth here we do learn that they which be chosen to saluatiō they be sanctified by the spirit and beleue the trueth,The 30. section. and that such may fall it appereth by tha [...] which is writen in the Epistle to the Hebrues,Hebr. 1 [...] how much more suppose you shall he be punished which treadeth vnder fete the Sonne of God, and 2 counteth the blood of the testament, wherewith he was sanctified as an vnholie th [...]ng and doth dishonor the spirit [...]of grace, also he exhorteth them▪ not t [...] cast away their confidence and not to withdraw them selues vnto damnation, h [...] which withdraweth him self vnto damnation was a fore in the state of saluation as he that withdraweth him self vnto saluation was afore in the state of damnation. of this change 3 speaketh Paule to the Ephesians: remember that ye being in tymes past without Christ being aliens and strangers from the testament of promes hauing no ho [...]e and being without God in this world. but now by the meanes of Christ Iesu y [...] which som tyme were far of, are made nie by the bloode of Christ. And againe now therefor ye are no strangers and foroners, but Citezens with the Sainctes of the houshold of God.

4 Here doth Paule write to the elect, whom he affirmeth in tymes past to haue bene without Christ: and we are sure that without Christ there is no election: he saieth also that they were without the testament of promes; and all they which be elect pertein to the promes but now (saieth he) ye be citezens with the saintes and of the houshold of God, This is a change frome death vnto lief, frome the bondage of the deuil to libertie in Christ Iesu, frome the wrath of God to the fauor and exceding loue of God, frome the infernall preson to the the hauenlie Ierusalē. of the cōtrarie exchange and m [...]tation,He [...]r. 6 it is writen to the Hebr. where it is declared, 5 how they which were once lightened and had tasted of the heauēlie gi [...]te, and were bec [...] ̄ partakers of the holie Gost and had tasted of the good will of God, and of the power of the world to com, that they may fall away, and crucifie the sonne of God a fr [...]she and make a mock of him. I can not tell what cā be more plainely spoken cōtrarie to you, which affirme that they which be once elect can neuer fall out of the same election, vnt [...] condemnation. for if these wordes were not wr [...]tten in the scriptures, 6 if I or any other should speak thē, ye wold say they were fals and we liers And yet I am sure rather thē ye will submit your self to the trueth ye had rather seke an narrow bore to crepe out at, what will ye say, if ye deni [...] [Page] such one as receaued all these cheif benefites, that any man can receaue i [...] this world yea no mā can be participāt of no greater giftes during this lief if ye denie such one I say to be elect, surely ye are of a peruerse repro [...]ate 7 mynd, for asmuch as ye plainely resist the holie Gost, think you that God giueth these his chief talētes which he such as no creature can receaue any greater in this world. think you I say, that God did bestow thē mea [...]ing, to receaue no frute of them? but to bestow thē in vaine & if God did bestow them vpon hym whom he reprobated afore the fundation of the 8 world. whom he knew that of necess [...]tie he should perishe then did he intend bestowe them in vain which is fals for asmuche as the holie Gost willeth and exhorteth vs not to receaue the grace of God in vaine, we may abusing his grace receaue it in vain otherwise in vain did Paule exhort us not to receaue the grace of God in vaine.2. Cor. 6 of suche doth also Peter speak▪ that after they were cleane escaped frome the filthy [...]e [...] of the worlde,2. Per. 2 throughe the knoledge of our Lord and Sauior Iesus Christ are yet tangled againe therin and ouercome whose latter end [...] is wors then the beginning. And suche one is compared to a dogge which returneth 9 to his own vomite againe, And to a sow which wa [...] washed, and now returneth and walloweth in the mire. I praye you whether were these elected or repro [...]ate, of whom Peter speaketh If you say reprobate 10 yt were they clean escaped from the filthines of the world through the knowledge of the trueth, and had vomited their poyson, & were washed clean If you say they were elect, then marke how they be tāgled againe, returned to their vomite, & to the filthie myre, but you will say they cā not yet finally perishe▪ Peter knew what he wolde say, and therfore maketh you answere afore hand saing. their latter end is worse thē the beginning Brethren saith S. Iames if any of you do erre frome the trueth,Iacob 5 & a nother cōuerte him, let the same know that he which conuerteth the sinner from going astray out of his way shall saue asoule frō death. what be they whō Iames saieth, they do erre frō the trueth? If ye say reprobate, consider how they be conuerted to the trueth, and saued from death. If you say they be 11 elect you se how that they (being in error) were ord [...]inied to death Otherwise how can they be saued from death which nether be dead nor yet cā die. [...]. Tim. [...] Paul willeth Timothie to informe with all meaknes them which resist the trueth, if God at any tyme will giue them repentace for to know the trueth and that they may com to them selues againe out of the snare which are holden captiue of him at his will. If thou say that these be elect 12 to whom Paule writeth, se you not how they by s [...]ared of the deuil yea [...]nd are holden captiue of the deuil at his will. If you say they be reprobates thē marke well how they by repētance may escaip the snare of the de [...]il. but what should I speak of repentāce▪ if your opinion be true thē the preaching of repentance is vaine. for asmuche as the elect can not finally 13 perish, nether fall owt of the electiō & fauor of God. what nede haue they then of repenta [...]ce, And the reprobate cā by no meanes attein vnto saluation [Page] for what purpose should they repent? Then this is no sounde doctrine, which ye t [...]ach. The lord planted his v [...]yard hedged it and walled it and planted it with goodlie grapes,Iesa. 5 lere. [...] If they were goodlie grapes and of a good roote, as we read in Ieremie, then were they no repr [...]ba [...]es. for there the lord witnesseth that there could no more be done for his vineyarde then he had done, then had he not preordina [...]e them to destruction. But (as he saieth) I made the o [...] Israel that thow might serue me ye [...] became they reprobates, and perished by this we se that the elect and ch [...]sen become reprobates through their noughtines and wikednes. The lord will be mer [...]ifull vnto Iacob▪ Isa. 14 and will yet ch [...]se Israel againe, and set them in their own land, Seing the lord doth chose them againe, then were they fall [...]n out of their former election when Israel was yong I loued him and called my sonne owt of the land of Egypt, forasmuch as Israel was the sonne of God, and that also beloued insomuch that the lordled them with cordes of friendship, and bondes of loue they must nedes, be [...]he elect of God, yea because they prouoked the lord through their abominations, they are cast away▪ and the lord rewarde [...]h them according to their desertes.

ANSWER.

If I should labor to the end of this your most confused worke, to reduce euerie scripture by you wrested and abused to the true meaning and vnderstanding of the holie Gost as hitherto I haue done in the most parte of them, which ye haue alledged, my trauale should be great ād the work should excede a iust measure. Therefor seing that sufficiently, by the plaine scriptures of God, I haue confirmed the doctrin, which we teach, beleue, and maintein: ād by the same trueth of gods worde I haue confuted your error, from hencefurth I intēd, onely to to [...]che the proposition, which ye maintein: and by confuting the same, briefly ether by scripture, orels by exemple to shew in what sorte ye wrongfully apply the sc [...]iptures, to maintein your error offring yet to satisfie, to my power, such as charitably shall ask of me, by word or writing further explanation of any scripture by you alledged, & by me at this tyme not fully resolued.

The chief propositiō which ye maītein to ye end of this your book, is that the elect may fall frō their election To the which I answer, that if ye vnderstand, that those [Page] whom God the father hath elected in his eternall counsel, to lief euerlasting in Christ Iesus,The anabaptistes holde that the elect may fall from their election. Iohn 6 Iohn 10 may so fall from their election, that finally they perish, if this (I say) be your vnderstanding, then I feare not to affirme, that proposition to be vtterlie fals, erroneous, and dānable, as it that doeth expressedly repugne to gods plaine scriptures. for Christ Iesus doeth affirme that so many as his father hath giuen to him, shal come vnto him, And to such as do come, he promiseth life euerlasting which he hath in him self, for the saluatiō of his flock, whereof none shal perish, for furth of his hands, can none be pulled away.

But because this before is largely intreated I come shortly to the scriptures which ye abuse.To the 1 2 & 3

First ye proue, that those which be elected, be sanctified by the spirit,2. The 2 He [...]r. 10. and through beleuing of the trueth which we confesse to be most true. Thereafter ye alledge that such, as be sanctified, may after dishonor the spirit of grace tredde doune the blood of the testament, & so drawe to damnation. I answer, the cause of your error is, that ye make no difference betwext the sanctification, and liuely faith, which is proper onelie to the sonnes of God, which once begonne, is perpetuall, and that sanctification, and faith, which is common to the reprobate, and therefore it is but temporall.

If this distinctiō displeaseth you, quarel with ye holie Gost, and not with vs: for of his plaine workes, & wordes euidēt, haue we receaued it. for all Israel were sanctified to be ye kinglie priesthode, all were circūcised, yea & did drink of yt spirituall drink: and yet were they not all inwardly sāctified vnto saluatiō & life euerlasting. The hole tribe of Leuie were sāctified to y• seruice of ye Lord, in his tabernacle, but how many of thē did stil remaine prophane persōs, y• scripture cōcealeth not. Euē so all yt great multitude, whō Christ fed in ye wildernes, yea all those yt adhered for a time to his doctrine, were after som maner sanctified, that is seperated, & deuided frō ye rest of ye [Page] world. But that sanctification was but temporall, like as also was their faith. we do not denie but that the reprobate haue som maner of faith, ād som sort of sanctification for a time, that is, that they are compelled euē by the impire of the Spirit of God, to confesse and acknowledge that all thinges spokē in gods sciptures, are true. And yt therefor their conscience in afeare, and terror do seke som meanes to please God for the auoiding of his vēgeāce. For as this is nother the true faith iustifying neither yet the perfect sanctification of the Spirit of God which reneweth ye elect, in the inwarde man: so doth nether of both long cō [...]inue, for they returning to their natural prophanation and darknes, do leaue the waye of light and life and drawe them selues to death and damnation. But hereof without the contumelie of the Sōne of God and without abnegation of his plaine veritie, ye can not conclude that the elect membres of his bodie,It is impossible that christe should lese any of the mēbr [...] of his bodie. can be rest out of his hands, that those for whom solēnely he hath prayed, that they shoulde be sanctified in the veritie, and that they should be one with him, as he is one with his father, may come to finall prophanation, and so to perditiō. we feare not to affirm that to be a thing no les impossible, then that it is, that Christ Iesus shall cease to be head of his Churche, and the sauiour of his bodie.

In the wordes of the Apostle writē in the second chapter to the Ephesians,To the 4 5 & 6 ye seme not to vnderstand his meaning, where he saieth: ye were sōtimes without Christ, [...]for saye you) we are sure, that without Christ there is no election. In which wordes, thow that writest, plaiest with the simple ignorant reader,The aduersarie plai [...]th the fol [...]sh [...]hister. the vile sophister, confounding by the inglishe word, without, that whiche in latine is moste euidently distincted. Doth Paule say? Eratis aliquando extra Christū? or saieth he not? Eratis sine Christo? To make the mater sensible to you (my deare brethren) be you neuer so simple, where he saieth without Christ, there is no election, that proposition is [Page] [...]rue, if it be vnderstand, that man was neuer elected to lief euerlasting, but in Christ Iesus onlie. But if he will affirme that none are elected in Christ Iesus, without Christ, that is to say, before that they come to the true, and perfect knowledge of gods mercies in Christ, that proposition is most fals and doth repugne (as plainely ye may se) to the mynde and wordes of the Apostle. for he affirmeth, that we were elected in Christ Iesus, before the fundation of ye world was laid, yea whē we were dead by sinne, ignorant of him, strangers from the testament of his promes which S. Paule calleth to be without Christ, without God in this world, & without the league of the testament. And by these wordes doth the Apostle magnifie the superaboundāt mercies of God shewed to the world in Christ Iesus. By the which he receaued not onely the Iewes who long had continued in league with God, but also the Gentiles to the participation of his glorie: albeit that from the daies of Abrahā, they had liued as dispised & reiected of God. Let the reader now iudge how strongly ye conclude. To the place of the A [...]postle, touching the illumination of such, as after vtterly fall back, I haue before answered, ye vniustly accuse vs, yt we seke shiftes and narrow bores, to the end yt we shall not be subiect to the trueth. For this is our plaine confession, which we simply and boldly do affirme, that this is a stable and immutable foundation: the Lord knoweth his own, that no creature is able to seperat his elect frome his loue,Rom. [...]. which in Christ Iesus, he beareth to them.

Where boldly ye affirme vs to be of a peruers and reprobat mynd,To the 7 8. 9. & 10. if we deny them to be elect, who haue receaued from God such graces, as man in this life can receaue no greater. It may seme that because ye delyte to speak what ye please, ye take libertie to lay to our charge what soeuer semeth good to you.

I trust ye be neuer able to proue that any of vs, hath affirmed that he who had receaued of the fre gift of God [Page] a true vnfeined and liuelie faith, is not the elect of God, and that faith we knowe do gods children, which cum to aige and discretion receaue in this life, as Peter did: against the which, did Christ pronounce, that the gates and portes of hell should not preuaile. But it appereth to me that your doubt, is ether to witt, whether God bestoweth his great and riche talentes vpon the reprobate. for if so he should do, ye asffirme yt he bestoweth them in vaine, meaning, to receaue no frute of them. That God bestoweth great talentes vpon the verie reprobate, the scriptures manifestly do witnes, to speake nothing of lief, reason, corporall health, richesse, and honors, which the reprobate in greatest abundance do possesse, doth not Christ witnes; that many shall cry, Lord in thy name we haue prophecied, we haue cast owt deuils, and in thy name haue we done many wonderous workes? And yet shall Christ answer I neuer knew you. Doth not Paule affirme that albeit he knew all mysteries, had all prophecie, and knowledge, and all faith (suche he meaneth, as by the which miracles are wroght) yet without he had charitie he were nothing? But yet I pray you, do prophecie, knowledge, the gift of tōgues and of miracles cease to be the good and riche talētes of God? ye crie yet are they bestowed without hope of frute to be receaued, & in vaine, if they be bestowed vpon the reprobate. That of you is boldly and most blasphemously affirmed. for God knoweth the frute which his Churche shall receaue, not onely of those spiritual talentes how wicked that euer they be (to whose dispensation, they are committed) but also of the corporall and temporall benefit, yea of very tyranny, doth his wisedom and goodnes cause a frute and commoditie com, and spring out to his Churche. By the tyranny of Nabuchadnezer, he punished the proude contemners, and tried, and partly purged his children, who before were slothfull, and negligent. by that great conquest and victorie, whiche he gaue to Cyrus, he procured the dedeliuerāce [Page] of his people from bondage. By the great abundāce of victuales, giuen in the daies of Pharao, were Iacob and his children susteined. And think you that with out frute and all togither in vaine, were these and the like benefites bestowed? althogh that the most part of these were idolatrers, cruel murtherers, and reprobate, to whose custodie, these talētes were cōmitted. ye are to bolde thus to controle God. for his wisdome will not in all thinges be subiect to your foolishnes. The diuersitie of creatures here beneth in earth, may teach you more sobrietie. How many cratures I pray you appere to our iudgement to be supernuouse and vainely created, not onelie because they profitt not man, but becaus they are vnprofitable to them selues? but shall we therfore accuse gods wisdom, by whom they are cre [...]ted? God forbidde. for besides the omnipotencie of his power, and wisdom manifested in their creation, he alone knoweth their vse, profitt and commoditie, which euery creature receaue of an other, how dull so euer our senses be. And the same oght you to considre, in all talentes, and giftes committed to m [...] ̄, how wicked so euer they be, to whom they are committed. for not onely therin is gods goodnes to be praised wc extēdeth ye self, in some cases euē to his enemies, but also som profitt doth euer arise to his Church, by his graces, how so euer they be abused, by the reprobat.Gods t [...] lentes in the very repr [...]bate do profit g [...]s Church. The pregnāt witt and subtill ingin of Iulian the apostatate, serued the Churche, in stede of aspurre in his tyme, and caused the godlie learned more diligently to searche the scriptures of God, then before they had done. And the same doth your peruerse iniquite this day towarde vs: Where ye say, that it is fals, th [...] God did intend to best [...]w his talē [...]es in v [...]ine▪ for asmuch as the holie G [...]st willeth and exhort [...]th vs not t [...] receaue the grace of God in vaine, yet not withstāding God willeth not vs to rec [...]aue his grace in vaine, we may abusing his grace▪ receaue it in vaine other wies in vaine did Paule exh [...]rte vs, n [...]t t [...] receaue his graece in vaine. These be yor wordes & this is your reason wc I leaue to be iudged vpō, by y• godlie reader for we do not [Page] say that God bestoweh his giftes in vaine (albeit the reprobate be participant thereof) but it is you yt affirm that in vaine and without frute they are bestowed, except that all be elect to life euerlasting yt receaue them▪ which doctrine is so strange to vs, that we doubt not to affirme, with the hasard of our liues, that by gods scriptures,2. Cor. 6 it can not be mainteined. The wordes of the Apostle in the place by you alledged, nether affirmeth what man may do, nether yet what he may not do: but he declareth how diligently & carefully not onely by preaching, but also by exhortation and praier he trauailed, that his labors myght be frutefull amongest them, and so that they should not receaue ye grace of God in vain. But admitting that he had said, I commande you not to receaue the grace of God in vaine, could ye thereof conclude any more then ye may do of these wordes, be you holie, for I am holie, saieth the lord? There is a precept geuen, but in whom standeth power to perfourme the same? If it stand not in man, say you, in vain is the precept giuen. how you be able to proue that, I remitt to your better aduisemēt. To me is nothing vaine that God speaketh or commandeth. for I am assured yt ether by gods will reueled are the elect instructed, how they oght to walke, or els are the reprobate in their consciences cōuict,The pla [...] of the 2. chap. of Peter [...] that knowing gods holie will, obstinatly they rebell against the same: and so are they witnesses to their own iust damnation.

The place of Peter doth manifestly fight against you: for how soeuer the dogge hath vomited the corruption of his stinking stomocke: and how so euer the sow hath appered to haue bene clensed: yet nether of both chāge theire owne nature. But ye dogge remaineth the dogge, and therfor can do none other thing, but to returne to his vomite, and the sow remaining the sow, must nedes returne to wallowe in the myre. But (say you) Peter affirmeth, that they were verely escaped. I answer, as touching the trueth and nature of the doctryne which they [Page] professed, so they were▪ for it was the verye true knowledge of God, which was offered vnto them, and whiche apperantly they had receaued. In wc if they had cōtinued, they should verely haue bene fre frome all bondage, according to Christes promes. But becaus they were none of his chosen shepe, nor peculiar flocke, they did decline frō ye holie cōmandemēt, and so were their last wors then their first. because yt the seruant knowing the will of the master and not doing the same is worthie many stripes. All this I know doth please you, except, yt I affirme that they were neuer of Christes chosen nōbre, no not euē whē they professed most boldly, whē they liued most streitly, and when most they appered to haue bene purged. I will not bynd you to beleue myn affirmation, except that I bring ye witnessing of the holie Gost,1. I [...]n 2. S. Iohn saieth, they haue passed out frō vs (he speaketh of antichristes) but they were not of vs, for if they had bene of vs, of a trueth they should haue remained wt vs &c. These wordes nede no cōmētarie: for saieth he, they haue passed out frome vs. And why? because they were not of vs, no not euē whē they professed most earnestly &c: Shut vp your own eyes as ye li [...]t, this light shall ye neuer be able to obscure, much lesse to extinguish.To the 11. 12. & 13 The place of S. Iames, and of ye Apostle Paule to Timothe. 2. Timoth. 2. do teach not onely the ministers of ye word, but also euerie faithfull man, how carefully one should procure the saluation of an other. And to make all mē more diligent, in doing their duetie, he declareth in what extreme danger stand such, as do erre frō the trueth, or that remaine in bondage of Satā, as also, what acceptable seruice vnto God, do such, as by whom God calleth others from the way of damnation.

That this is the simple meaning of both the Apostles, I trust euerie godlie man, yt diligently will read the text, shall confesse with me. your foolish questions demanding, whether they were elect or reprobate, ofwhom the Apostle speaketh, and your academical reasons grounded [Page] vpō your own fantasies, I omitt as vnworthie to be answered: for ye Apostle speaketh to no one particulare sort, but proposeth a cōmō and general doctrine, for the endes which I haue rehearsed before. And albeit ye feare not now to affirme, that the preaching of repentance is in vaine, if our opinion be true, the day shall com, when ye shall know, that nether was the sharp preaching of Iohn, nether yet the glad tydinges and amiable voice of Christ Iesus, blowen to the worlde in vaine, albeit that the Scribes and Pharesies remained still the generation of vipers, and that they could nether feare nor beleue the promes of saluation, because they were not of God, but of the deuil, whose children they were.

The places of Isaiah and Ieremie,Isaiah 5 I haue before declared, & therefor in few wordes I will touche ye purpose of the holie Gost, which was not to instruct that people whom, when, or how many God had elected to lief euerlasting in Christ Iesus his Sonne, or whom for iust causes, he had reprobated, but to conuict them of their manifest, and most vnthankfull defection, and to take from them, all excuses, both the prophetes do declare, how gently God had entreated them, yea how beneficial he had bene to their fathers, whom he called from ignorance, whom he norished in [...]is own knowledge, and at length planted, and hedged them about with all munition and necessarie defence. So that now the children declining to Idolatrie could haue no excuse. for their fathers Abraham, Isaak, Iacob, and Dauid, whom he calleth the faithfull sede, gaue vnto them no such example.Ierem. 2 But how saieth he, art thow now changed, to be vnto me a degenerate vineyard? what maketh this, I praye you, for your purpose, or for to proue, that these, that be elected in Christ Iesus, to lief euerlasting, may becom reprobates? If I should answere, that the stocke which was planted faithfull, remained faithfull, but that it produced many rotten, [Page] and vnfrutefull branches, which therefor, must nedes be cut of, none of your sect were able to confute me. for I should haue the Apostle for my warrant. But I delyte in nothing somuche, as in the simple and natiue meaning of the scriptures, as they be alledged in their own places by the holie Gost.To the 14 The places of the prophetes Isaiah, and Hoseas, haue not both one end. for Isaiah in the 14 chapter doth promes in the person of God, that he wold shew mercie to Iacob, and that he wold choose Israel againe: yea that he wold destroy Babylon, for their saik, and so wold choose his people to him self againe, whom for a tyme, he appered to haue reiected, so that other lordes then he, did beare rule ouer them.Hoseas 11 But Hoseas in the contrarie sense affirmeth, that because they had abused the long pacience of God, and had not righteously considered, howtenderly he had intreated them, that therefor should the sword r [...]sh [...] in into the citie, that it should destroy, and deuore, so that none should be found to releue them. This I dout not, is the meaning of both the prophetes. O but you crie, here is mention made, that God will choose his people againe therefor he had once reiected, whom before he had chosen. I trust ye [...]ll not, that gods Maiestie shalbe subiect to periurie, for the establishement of your error. he had before solemnely sworn not onely to Abraham but also to Dauid, that he wold for euer, be the God of that people, and that of the frute of his loynes should one fitt vpon his seate, and that for euer▪ If he had so reiected his people, that no election had remained, nether yet that he had made any differēce betwext them, and the prophane natiōs, before the cōming of Christ Iesus, where was the stabilitie of this former promes? we know, yt the giftes, and vocation of God, are without repentāce in him self, yt he casteth not away such, as he be foreknew to be his own, but that in ye greatest extremitie, his promes abideth stable, as in this people he most [Page] euidently declared. for he did not so disperse them, so reiect them, and as it were in his anger cast them of, and giue them ouer to the appetites of theire ennemies, but that still he did knowe, and auowe them to be his people, yea euen in their greatest calamitie. As in these wordes he doth witnes, saying, when they shalbe in the land of theire ennemies I will not refuse them, nether yet will I dispyse them, so that I will vtterly destroy them, or make my couenante with them, to be of none effect, for I am the lord their God. for then I shall remembre myne old couenant, which I made with thē when I led them furth of the land of Egypt, in the presence of the Gentiles, that I might be their God, I the eternall. And in the same prophete, in many places mo, the same is most euident. for thus he writeth foreseing their captiuitie:Isai. 44 Yet now heare ô Iacob my seruāt and Israel, whō I haue chosen, thus saieth the Lord that made the, and formed the, from the wombe: he will help thee, feare not ô Iacob my seruant (aduerte that yet he doth acknowledge Iacob to be his seruant, euen in his greatest miserie) and thow righteous whom I haue chosen, for I shall powre owt waters vpon the thirstie, & floodes vpon the drie grounde: I shall powre furth my spirit vpon thy sede, and my blessing vpon thy buddes. And in the same Chapter, after that he hath reproued the vanitie of idolaters, he saieth: Remembre these (ô Iacob and Israel) for thou art my seruant, I haue formed thee to this purpose, that thou shouldest be my seruant:Isaiab 48. ô Israel forget me not &c. For my names saike will I differ my wrath, and for my praise will I refrein it frome the, that I cut the not of &c. Lift vp your eyes to the heauens,Isaiab 51. and beholde the earth beneth, for the heauens shall vanish away like smoke, and the earth shall wax olde like a garment, and they that dwell therein shall perish in like maner, but my saluation shalbe for euer (he meaneth the deliuerance, which he had promised to that people) [Page] and my righteousnes shal not be abolished &c.Isai. 54. For a litle whyle haue I forsaken thee, but with great compassion shal I gather thee &c. And the sonnes of strangers shall buyld vp thy walles,Isaia. 60 and their kinges shall serue thee. for in my wrath I smote thee, but in my mercie I had compassion on thee &c. For Zions sake I wil not hold my tongue,Isa. 62 and for Ierusalems sake I wil not rest, vntill the righteousnes thereof breake furth, as the light,Isaia. 61 and the saluacion thereof, as a burning lamp &c. And their sede shalbe knowen amongest the Gentiles, and their buddes among the people: All that se them shall know them, that they are the sede, which the Lord hath blessed. These and many places mo, do manifestly witnesse, that God did neuer before the comming of Christ Iesus in the flesh vtterly reiect and refuse that people (as that they did not appertein vnto him) but that he did auowe them to be his chosen, his peculiar people and his inheritance, euen whē they were in greatest miserie. Yea further God had continually of the sede of Abraham, during the tyme of the Law, and the prophetes, som nombre openly to glorifie his name in the eyes of the world. And therefore consider with your self, how iustly ye gather vpon these wordes of the prophet, God shal yet againe choose Israel, that therefore God had vtterly reiected all Israel, yea euen from the life euerlasting. for except that so ye conclude, ye haue proued nothing of your purpose, for the controuersie standeth not betwext vs and you, whether that God doth somtymes choose, and promote a man, or a people to honor and dignitie in this life, & thereafter iustly depriue him or them from the same. for this did we neuer denie. But the hole controuersie consisteth in this point, whether that such as God in his eternall counsel, hath elected in Christ Iesus to life euerlasting, can after be reprobated, and so finally perish and that shal ye neuer be able to proue. That the simple reader may the better vnderstand the meaning of y• [Page] prophete, this I adde The people in the captiuitie of Babylon were so oppressed, and so destitute of all hope euer to be restored to any dignitie or libertie againe. That to them it appered a like possible to raise the dead carkases of such, as were buried in their graues, as to deliuer them, from the handes of the proud, and pu [...]sant Babylonians. And therefore doth not onlie Isaiah, who long afore saw their bondage, & the redemption from the same, but also Ieremiah & Ezechiel, who did se it with their eyes, with great boldnes & cōstācie affirme, that they shoulde be deliuered from that bōdage, yt they shoulde be maried wt God & so shoulde be chosen againe, as or Prophet here speaketh, wc is not to be referred to y• part of God,How God di [...] choose Israel again. but to the apprehension of the people who thoght them selues vtterly forsaken and reiected of God. Against this temtatiō, ye prophet saith: God shall choose Israel againe, that is shal restore them to ye former dignitie, yea to a greater. And yt shoulde he do in such sort, yt they should know yt he was God merciful cōstant, and immutable of his promes. And so the renouatiō of the league in such sort, that the worlde might se that God fauored Israel, is called the new election, & new mariage, not that God had euer in him self decreed and purposed, that the Messias and blessed sede shoulde descend of any other nation, but of the sede of Abrahā and house of Dauid, but that the people, in the tyme of their affliction, had receaued such a wounde, by reason of their grieuous plagues, and former offences that they thoght yt God had vtterly reiected them, let ye prophetes be redde with indifferent iudgement. And this I dowbte not shall appere most true. Now to the rest of your scriptures.

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ADVERSARIE.

Christ commandeth Iohn to preache vn [...]o the seuen Congregations Among whome were bothe elect & reproba [...]e to whom he vs [...]th no such maner of doctrine,The 31 secti [...]. as ye teach. [...]ha [...] the elect coulde not fall from their election but warneth them to take hede that they lose n [...]t that which they had g [...]ten but labore to increase threatning them with destruction if [...]hey forsake [...]he grace, whereof they were made par [...]akers [Page] nether discouraged be the most wicked of them, as ye do, saying,2 that by the preordinance of God, they of necessitie must perish, but willeth them to repent and amend, and they shoulde liue yes knew he bothe who were elect and who were reprobate▪ To the congregation of Ephesus, he saith that she was fallen from her first loue,Apocal. 2 and without she remembred from [...] whence she was fallen, repented, and did her first workes, the Lord wold shortly come and remoue her candilstick out of her place. The congregation of Smirna he commandeth so be faithfull vnto the death and so shoulde she receaue the crowne of life. If Christ had bene of your opinion, he had not vsed such maner of doctrine. In vaine shoulde 3 he exhorte the reprobate to be faithfull, whom he had cast away. and superfluous were it, to exhort the elect, whō he knew, to be predestinate so that they coulde not fall. In the congregation of Pergamus were two 4 most detestable sectes, that is Balaamites, and Nicholattains. whom the Lord did hate, then were they not beloued, and so consequently were they not elect after your opinion yet willeth he them to be conuerted, and to receaue a new name written in whi [...]e stone. In the cōgregation of Thiatyra was the fals prophetesse Iesabell to whom he gaue space to repent▪ and (as Peter saieth),2. Pet. 3. the long suffering of the Lord is saluation, then might she haue repented not withstanding she did not repent, then was she reprobate, likwise vnto them which committed fornication with her,5 that is idola [...]rie is repentance granted. The congregation of Sardis thogh in name she did liue,Apo. 3 yet in dede she was dead. And that of her which was yet a liue was in danger of death. wherefore he willeth her to call to remembrance,Apoc. 7 what she had heard and what grace she had receaued and to repent her of her imperfect workes, and watch, lest the Lord shoulde like a thief come vpon her Vnwares. If the congregation of Sardis 6 was elect, then in vaine doth the Lord threaten her after your opinion, and if she was reprobate, what auaileth it to watche and repente. The congregation of Philadelphia, he commandeth to holde fast that which she hath that no man take away her crowne (as Peter saith Beware lest ye with▪ 2. Pet. 3 other men be also plucked away through the err [...]r of the wicked, & fall from your owne [...] what shoulde they feare 7 the losse of that which (as you say) they can not lose. The congregation of Laodicia which was n [...]her hote nor colde, but wretch [...]ed miserable, and poore and blynd and naked, if ye say it was elect yet the Lord threatned it that he wolde spew it out of his mouth. if you say that they were 8 reprobate, yet might, they bene saued, gr [...]we [...]eruent and repent. And where they were poore they might haue boght of Christ tried gold in the fier to make them rich and where they were naked they might be clothed with whyte raym [...]nt [...]f right [...]snes to couer their filthie nakednes Moreouer they might haue gotten the salue of true kn [...]wledge, by the spirit of God to an [...]t their blynd eyes, b [...]re we se, how that there is none 9 of these cōgregatiōs so elect, but they might fall, & therefore haue nede of 10 exhortations to be consiant vnto the [...]. Le [...]t perchance as Paul the elect [Page] vessel of God, feareth him self they shoulde become cast aways & reprobates, & againe there be none so reprobate, but they be here cōforted, space of repētance granted thē to turne frō their wickednes, & liue. So wolde I exhort you to repent, and turne from your errors, and to seke for this salue of 11 true knowledge to anoint your blind ignorant eyes▪ that ye might porc [...] ue, how ye be partakers of all the f [...]ltes which were found among the seuen congregations, by that ye are infected with this poysoned error of mere necessi [...]e, and stoicall destinie, more then they. God grant that ye may be also partakers of the mercie and grace offred to the said congregations: first ye participate with the congregation of Ephesus in that there is of you which call them selues Apostles, & are liers. with the cōgregation of Smirna in that there be among you which call them selues Iewes. [...] spirituall Israelites, and are of the congregation of Sathan. with the congregation of Pergamus in that Sathan dwelleth among you. and ye are become persecuters of Antipas, that is of the faithfull: and in that ye 12 mainteine the doctryn of Balaam giuing the people occasion of sinne, with the congregation of Thiatira in that ye haue the spirit of the prophetesse Iesabell, teaching a careles, and liberti [...] life: with the congregation of Sardis, in that ye haue a name that ye liue, and yet are dead, and in that your workes are not perfect: for ye teache that by no meanes can they be perfect 13 in this world [...]. with the cōgregation of Philadelphia in that as is afore said, ye are become the cōgregatiō of sathā, where as ye wold be estemed faithfull lewes of Christes cōgregatiō with the cōgregatiō of Laodici [...], in that ye are wretched, miserable, blynd, naked, and nether hote nor colde: for ye thogh ye exhort your disciples to do wel, yet to pull all earnest feruentnes 14 from them, ye say they can neuer at [...]eine to any perfectiō during this world. Take hede therefore that Christ spew you not out of his mouth. Behold I stād, saieth the Lord, at the doore & knocke: if any mā heare my voice & opē the doore I wil come in to him & wil suppe with him & he with me. Open the doore in time: refuse him not which calieth by his voice. And so you shalbe certein of your election: but if you shut your doore and refuse him which calleth, and if you do not obey his voice then are ye cast awayes without ye repent in time. Thus it becometh vs all to talke reueren [...]y of gods election so far onely as we fele by experi [...]nce the spirit of God worke 15 in vs: So that when we fele the spirit of God increase in vs. we may be assured that we are in his fauor, but when we be led away frō one vice to an other as Dauid was in abusing Bear seba & killing Vrias, letvs not presume then to be beloued of him which hated all workes of iniquitie.

ANSWER.

When I did first read this your blasphemous rayling, I did wonder to what purpose, ye wolde rehearse the aduertisementes, admonitions, and exhortations giuen to the seuen Churches in Asia, & vnto all other churches in their names and conditions, seing that nothing in [Page] the same can serue your purpose, yea altogether the holie Gost through yt hole worke, doth manifestly fight against your pestilent errors. and therefore I say at the first sight, I did wonder, to what purpose ye wolde trauail, where ye were assured tolose your labor. But when I came to your cōclusion, which ye make in maner of exhortation to vs, I did perceaue, that easie it is to fynd a staf (as the prouerbe saith) to beat the dogge, which mā wolde haue killed.To the 1. But to the matter. Ye boldely affirme (how so euer ye be able to proue) that the Apostle vseth no such maner of doctrine, as we teach, &c. If ye vnderstand, that because he teacheth not in those seuen epistles, or letters, in expresse and plaine wordes, that from the beginning som be elected to life euerlasting, & others be reprobate, that therefore he teacheth it in no place,quid v [...] let locus ex parte negans. ye are not ignorāt of ye answer, and therefore I omitt it. But I aske, if you do not think that the Apostle doth dedicat this his hole worke to those seuen congregations, so doeth him self witnes (as in the first chapter is euident) then what so euer is conteined in this hole vision, apperteineth to the instruction, exhortation, admonition, comfort, and before aduertisement of those cōgregations, no les then that, which is conteined in these words by you rehearsed.Apoc. 7. Then let vs heare what is writen and spoken by him in this mater, I sawe (saith he) foure Angelles standing vpon the foure corners of the earth holding the foure windes of the earth that the windes shoulde not blow vpon the earth &c. And I saw an other angell ascending from the vprising of the sonne. &c. And he cryed with a loude voice to the foure Angelles, to whom power was giuen to hurt the earth & the sea (saying), hurt not the earth nether the sea, nether yet the trees, vntil we haue sealled the seruantes of our God in their foreheades. I pray you, why were these, who were to be marked in the foreheades, more called the seruantes of God, by the voice of the Angell. then others? I knowe you will answer, because [Page] of their good workes, and godlie intentions. But from whence I praie you did it procede, that ye workes, and intention of the one sort were good, and of the other wicked? If you say, from their own fre wil, and power. the holie Gost doth proue you liers, as before I haue declared, and our Apostle assigneth also an other cause,Apocal. 13 saing, And power was giuen to the beast vpon all tribes, tongues and natiōs, and all those that dwelt vpon the earth, did worship him, whose names are not writen in the book of life, of the lambe, who was killed from the beginning of the worlde. Here it is plaine that our Apostle against your affirmation, teacheth that some do worship the beast and so do finally perish: and other do not worship him, and attein to life▪ & that because the names of the one are written in the booke of life, and the names of the others are not written, and that more plainely he speaketh in these wordes:Apocal. 14 Then I loked, and lo a lambe standing on the mount Zion, & wt him a hundreth, fortie & foure thousand hauing his fathers name written in their foreheades &c. and they sang as it were a newe songe, before ye throne, and before the foure beastes & the elders, & none coulde learne the song except those hundreth fortie and foure thousand, which were boght from the earth &c. and aftre in the 17 chapt.Apocal. 17 is mencioned of these inhabitantes of the earth, who shall wonder vpon the beastwhose names are not written in the book of life, from ye creation of the worlde. if in these places I say ye Apostle maketh no differēce betwext one sort of men & an other, let ye reader iudge. if there be differēce betwext boght & not boght, writtē in ye book of life, & not writtē, to learn ye newe [...]og & not to learne ye same, thē no dowt or Apostle putteth as plaine a differēce, as we do, yea ye hole scope of his reuelatiō is to declare, yt there is a nōbre of y• elect called ye spouse of ye lābe, whō it behoueth to be cōplete before y• cōsumatiō of all thīgs com, & before yt ye īnocēt blood that hath bene shed, be reuēged vpō those yt dwell vpon [Page] the earth. and therefore aduise with your selues how ye be able to proue, that S. Iohn taught no such doctrine as we teach. But admitting that he had neuer spoken, nether yet of any nombre chosen, that can not fall vtterly from their election, nether yet of any nombre reprobate, who must nedes be apprehended with the beast, and with him be cast into the lake of fyre. Is it therefore a good argument, that all those that teach such maner of doctryne be fals teachers? or that no such doctryne is conteined in the holie Scriptures? I wil make the like reason: Nether Moises, nether Iohn the Baptist in any expressed wordes, haue left to vs written▪ that Christ Iesus shoulde be born of a virgin, that he shoulde suffer in Ierusalem▪ that his disciples should all be sclādered, and flee from him, that he shoulde rise againe, and ascending into the heauen, shoulde send the holie Gost visibly vpon his Apostles. nether Moises I say nether yet Iohn, who were excellent teachers, haue taught in expressed wordes any such doctrine, Ergo the teachers of it be fals teachers, & it is not written in gods scriptures. your argument is no better, admitting that the Apostle had neuer made mētion of any sort elected.

But now shortly to answer to all which without purpose ye heape to gether in this place,To the 2. 3. 4. 5 6. 7. 8. 9. 10. I say first, ye oght to haue made a difference betwext those seuen congregations where Christ Iesus had bene preached, and receaued. and the rest of the worlde wc thē remained, or after was to remaine in blindenes,how exhortatiō threatnings cō solations and the doctrine of r [...]pentance oght to be vsed. & error. for to those yt haue by publicke profession receaued Christ Iesus, be they elect, or be they reprobate do appertein exhortations threatning, ye doctrine of repētāce, consolatiō propheciīg .& reuelatiō of thīgs to com, but to those yt yet remaine manifest enemies of the trueth, apperteine onelie ye cōmon calling to ēbrace the trueth, with the threatnīg of destructiō, if they contiune vnfaithfull. And therefore becaus these former cōgregatiōs (as said is) had professed them selues to be of gods housholde they were intreated as his domestical seruantes.

[Page] If any aske the cause why are som so amiably, and others so strangely intreated, I answer, no other cause can be assigned, but that it pleased gods infinit wisdome and goodnes to make that plaine, and euident difference, betwext those that once be receaued in his houshold (be it by externall profession onely) and those that remaine in blindenes, that the one he commonly doth visit, but the other he doth as it were neglect, and destroy. for what other cause can we assigne, that God so louingly did often call to repentāce the people of Israel so often offending from the daies of Moises vnto ye comming of Christ Iesus, that he sent vnto them Prophetes to exhort, to rebuke, and to declare the estate of things to come: and in this mean ceason, the space of two thousand yeres, permitted the Gentiles to walke in their own waies? And now after the reiection of the Iewes, what cause can we assigne, that among vs Gentiles, God vseth to stirre vp, now one countrie, now an other to receaue the trueth, to detest and abhorre our former superstition, Idolatrie, and wickednes, and of so long cō tinuāce, hath left bothe ye Iewes, & turkes drowned still in their blindnes, & damnable errors? we shall find none other cause, I suppose, then did the Apostle se when that he said,Act. 15 to God are knowen all his workes, euen frō the beginning, and that he will reuele his secretes to such as please him. ye do not heare in all this reuelation of Iohn, that Babilon is exhorted to repētance yt the blasphemous beast is rebuked, ether of his tyranny, ether of his blasphemie, with any promes made to him, that if he will conuert, he shall be receaued to mercie and fauor. No the sentence irreuocable is pronounced by the Angel, that he shall come to destruction.

But Ephesus, Smyrna, Theatira, and the rest of the congregations, which before had professed Christ Iesus▪ and yet were become not manifest ennemies, but were fallē som in decay of life, some in corruption of manners, and som in heresies, were exhorted to returne to [Page] repent, and to be feruent, to continue, with sharp threatning, if they did the cōtrarie. And why this? because that God before had planted among them his trueth, which yet vtterly they had not refused, and therefore doth he honor them as his domesticall seruantes, but in vaine (say you) for if they be of the elect,An obiection of the Anabaptiste they cannot perish: if they be of the reprobate sorte, they can not be saued. This is of you vnreuerently reasoned, wil ye not suffer God to order his houshold, as best pleaseth his wisdom? This order hath he appointed that the trompet of his worde to exhort, to rebuke, to encourage, to offer mercie to the penitent, and to threaten death, to such as do declyne, shall clerely sound in his Church, so long as he doth acknowledge it to be his. Not that by the word preached, he that was reprobate in gods eternall counsel, may be the elect, and so changed: but that the worde preached, and often repeted, maketh a difference betwext the elect, and the reprobate, euen before man.

Albeit to you it appere superfluous, that God shall fede his children by his own word, which because the reprobate do refuse, therefore do they beare a testimonie of their own iust condemnation in their owne conscience. Albeit I say, this appeare superfluous, yet God hath commanded and established the same, as a thing most necessarie and expedient, for the establishing of his children, and for the manifestation of his owne glorie.

I wōder that ye wil not affirme that superfluous it is for a man to till and manure the ground,A [...]bread is necessary to the bodie, so is gods worde to the soule. to prepare for victuales, to eat and drinke, & to do such other things as be necessarie for the conseruation of the life corporall, seing that God hath appointed the daies of man which he cannot excede, and also that our heauenlie father wil prouide for his childrē, seing he prouideth far the birdes of the ayre. Assuredly the one ye may cōclude aswel as the other. But herein, I saie, appereth your foolish blyndnes. first that ye make no difference betwext [Page] the houshold seruantes, & those that be without. and secondarely, that ye vnderstand not the vse, the profit, and the effect of gods word preached. Is not ye kingdom of heauen compared to a nett casten into the sea gathering together all sortes of fishes? whereof albeit that the seperation can not perfectly be made, till the nett be drawen to the drie lād vpon the last day: yet daily by the worde by exhortacion, by rebuking & threatning, do many things com to light, which before lay hid. how many do followe Christ, for a time, and fall back from him, albeit, that to the end he cryeth, that they shoulde continue. S. Paul affirmeth that he did write his sharpe epistle to the Corinthians for a trial of them,1 Cor. 2. if they wolde in all things be obedient. if they as true shepe wolde heare the voice of their true pastor, acknowledge, & follow it, which he witnesseth that they did.2 Cor. 7. And there for he saith, now do I reioyce, not that ye did sorow, but that ye did sorowe to repentance. By the which was not onely the Apostle comforted as he him self doth confes, but also were they newly confirmed, that the Spirit of God, was not vtterly extinguished before.The elect haue great profit by the preaching of gods worde. How the aduersaries abuse Gods word in making fals conclusions vpon many places thereof And so albeit, ye can se no frute nor necessitie of gods worde preached, except that the nature of the reprobate be changed, yet do gods children fele in experience, how comfortable it is to haue their dull spirites stirred vp by frequent exhortacions: yea how necessarie it is, that their dulnes and vnthankfulnes be sharply rebuked.

The third thing, in which I perceaue you horribly to erre in all this youre long discourse of the seuen Churches, is that where so euer there is precept or commandement giuen to repent, and to continue in faith, or to liue a godlie life, or where so euer mention is made, that space and time is granted to repent, there streight waies ye conclude, then may men kepe [Page] the commandementes: then may they repent, and so be saued, althogh before they were reprobate. For this ye affirme of Iesabel, she might (say you) haue repented, and haue bene saued, and likwise vnto them that committed fornication with her, is repentance granted. But how vaine is this conclusion, God commandeth that which is righteous, Ergo man may do all that is commanded. God giueth place of repentance to all men, Ergo all men do, or may repent. How vaine I say be these conclusions, such as be not infected with the pestilent opinion of their own power, fre will, and iustice, may easely espie. when ye haue proued that God commandeth nothing, which man may not do by his own power fre, will, and strength, and that repentance so procedeth from, man that in him self, it lieth ether to repent, or not to repent, then may ye sing this song, which so o [...]t ye repete: God commandeth, God giueth space of repentance, God offereth mercie to all, Ergo of their own power, they may repent. But and if we be not sufficient of our own selues to think one good thoght, if repentance be the fre gift of God, and if to receaue mercie procedeth of his own fre gift also, then harp so long as ye list vpon that one string, I will answer that except ye make it better aggre with gods scriptures, I must nedes say, that he is worthie to be mocked that continually harpeth vpon a discording string.To the 11. 12. 13 14. & 15.

As we do not contemne your exhortacion, if we coulde be persuaded, that it did procede from the spirit of lenitie, so can we not acknowledge our selues to be infected with the poysoned error of mere necessiti [...], and Stoicall destinie, nether yet that we teache a careles, and libertine life, nether that we giue occasion of sinne to the people. finally that we can not confes that we teache, and mainteine idolatrie (as most vniustly ye accuse vs) without any further [Page] probation. for that any such crymes reigne and are permitted amongest vs without punishement, ye be neuer able to proue. We do not denie, but that among vs haue bene men infected with all crimes, which ye lay to our charge. for som of you were once of our nombre, so far as man coulde iudge: but as you haue made your selues manifest, so haue others also. But yet it semeth far repugnant to equitie and charitie, that the treason of Iudas should be laid to the charge of the faithfull Apostles. If I list to take my pleasure in examining your liues, and applying the offences of those churches to your faction, I doubt not to bring better testimonie for my affirmations then ye haue broght against vs. But that I omit to better opportunitie, willing you in the mean ceason to remēbre that he which speaketh alwaie what he listeth, is compelled some tymes to heare that which he wolde not. At one worde to answer to your sclanderours, and malicious accusations, we appele from your sentence vnto him, whose trueth we maintein, not that we feare, but that with your confusion we coulde reiect your vennom, in your own stomockes againe, but that we are determined not to cōtēd with you in dispitesull railing, and vniust accusations, which is your purpose in this hole book in wc ye thus procede.

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THE ADVERSARIE.

Often times ye vse this saying,The 32 section. Gods election was afore the fundācion of the worlde without any condicion: wherefore they which are elect, they be elect without any condicion by the immutable decree of Gods goodnes, so that they can neuer fall out of the said election: 1 other wise gods election were not certeyne: to the which I answer that Gods h [...]lie election is without any condicion, sure and certe [...]ne in Christ Iesu, without whome there is ne [...]her election nor saluacion. further man is made sure in the election by the promes of God in Christ Iesu, of which promes, when he is made partak [...]r, he entereth in couenant with God, but when he breaketh the couenant, he for sake [...]h [...]he promes, & when he [...]orsaketh the promes, he refuseth Christ, in refusing Christ, he falle [...]h out of the [...]lection: not withstanding the election abideth 2 sure in Christ: election ha [...]h no promes without faith, true faith [Page] is gods worke by his grace, and is also partly mans work, by consenting thereto. wherfor Paul calleth the righteous ioint workers with God, because they worke together with him: now if man for his parte according to his nature be inconstant in his saith, then is he out of promes,3 wherby he was made sure of his election, yet gods election remaineth sure and stable in Christ Iesu, Adam and all men in him before the transgression might fall from God by sinne, not withstanding the election. why 4 may not thē the most righteouse of vs all fall now by sinne from the election? is our election surer now after transgression, then it was afore transgression? The holy Gost saieth, yet Cain went away in his wrath from wisdom, but a man can not go awaye from that which he nether hathe nore can haue. further God gaue him warning afore, whiche was sufficiēt, to withdrawe him frō his euill intētion. To Cain said the Lord. why art thow wrothe▪ & why is thy countenāce abated? If thow do well, shall there not be a promotion? And if thou doest not well, lyeth not thy sinne in the dores? vnto thee also perteineth the lust thereof, and thow shalt haue dominion ouer it. If Cain was a reprobate afore the fundacion of the world, then had he no dominion ouer his lustes, to choose the good, & leaue 5 the bad, for then might he ha [...]e liued: yet God saieth, Thow shalt haue dominion ouer it. wherfore it is plaine that Cain was no reprobate, when the lord spake these wordes to him. further if god gaue not Cain dominiō and power to subdue his lust, who was then the author of his sinne▪ 6 whether is the sworde whiche killethe, hauing no power ouer it self, more to be blamed, or he whiche hath it in his hand? if God gaue not Cain power to ouercome his lust, and grace wherby he might be saued, who is the cause of his damnation? God is faithful (saieth Paul) which shall not suffer you to be tempted aboue your strength, but shall in the middest of 7 temptation make away that ye may be able to beare. likwiese did God with Cain in his temptatiō warning that if he did well, he shoulde be rewarded: if he did euill, he should be punished: for there [...]ncoraging to do well, and that he should not saint, God shewed him how he should haue dominion ouer his lust to rule it. This notwithstanding he went away in wrathe from wisdom and forseke the counsell of God whiche mercifully called him to li [...]f. After the stoode, Ham was blessed of God as his father 8 Noah and his brethren Sem and Iaphet, and with the same blessing where with they were blessed: yet fell he from righteousnes, reioysing in euill. And then [...]o became he accursed and not afore: but all reprobates be vnder the wra [...]h and curse of God. So Ham when he was blessed of God. he was not reprobate. for then should he haue bene both blessed and cursed▪ loued and hated all at once. The Israelites which were deliuered from the oppression of the Egyptians, were chosen and called of God to go and 9 possess [...] the land of Canaan Vnder the conduct of Mo [...]ses, yet nether Moses for his offence, nether any of them because of their inobedience obt [...]ined that whereunto they were ordeined and chosen of God, ex [...]ept two persons 10 [Page] Iosua and Caleb. Morouer the same Israelites were in gods holie election and called of God from their sinnes, and chosen in Christ to lief and health as Paule witnesseth,1, [...]or. 10 saing, oure fathers were all vnder the cloode and all passed throughe the sea, and were all baptised vnder Moises in the cloode, and in the sea, and did all eat of one spirituall meat and did all drink of one maner of spirituall drink, and they drank of that spirituall Rocke that follwed them, which Rock was Christ, behold how Paule so 11 often rehearsed this word, all, to declare their choosing and calling to be generall, yet there after (saieth he) in many of them had God no delite. for by sinne they fell from Christe and out of their election and so perished. And there doth also Paule teach vs how those thinges chanced them, for examples, to put vs in remembrance that we do not likwise by sinne fall from that wherunto we are chosen and called of God. Let him therefor which 12 thinketh he standeth, take head lest he fall. But you say, that he which standeth may well stomble, but he can not fall, wherfor your doctryne being contrarie to the sayng of the holie Gost must be fals, as for them which ye say were reprobates before the world in Vaine should they take 13 hede of any fall seing afore they were, they had so sore a falle that they could neuer ryse againe, and so depe a fall euen to damnation that they can fall no further. Balaam was filled with the spirit of God, the spirit of tr [...]uth, the spirit of power and the sprit of grace so largely 14 that whom so euer he blessed, he was blessed, and whom so euer he curssed he was cursed, but the blessing of the vngodly reprobate 15 is verie cursing, so that whom so euer they curse, God blesseth and who so euer they blesse God curseth. wherfor Balaam during the tyme that he him self was so blessed of God, he was no reprobate, but the chosen, of God and might haue continued in the grace and fauor of God. And 16 thereto was exhorted of God, saying, go not thow with them, nether curse the people, for they are blessed. where that it is to be noted t [...]at this people was blessed and not withstanding by idolatrie and carnall lustes they fell frome the fauor of God. And in stede of blessing gods curse fell on them, as it appereth in Numeri. Likewise Balaam through couetousnes, louiug filthie rewarde and continuyng in sinne, he fell from righteousnes and forsook the trueth, and perished with the cursed vngodlie. Saul and his house was elect and chosen of God to be 17 king and rewlers ouer Israel, and that for euer as Samuel witness [...]th saying at this tyme wold the lord haue established thy kingdom vpon Israel, but [...]ow thy kingdom shall not continue. Here you se how Saul the elect anointed of God doth fall from that wherunto God had chosen and ordeined him. And therafter in the fifetenth chapter, because thow hast cast away the word of the lord, therefor hath 18 the lord cast away the also from being king, wherof we learn that Saule [...] fall was not by the fore ordinance of God, seing he ordeyned [Page] the contrarie, but through his inobedience to gods word, whervnto he might haue obeyed if he wold. Salomon receaued grace and wisedome of God aboue all other, which was a lyuelie figure 19 of Christ, of whom God saieth so: Salomon I haue chosen to be my sonne and I will be his father, I will establish his kingdome for euer, yet did he fall from this grace, and wroght wickednes in the sight of the Lord, lusting after strange fleshe and committing idolatrie, and where as God choose him to be his sonne, he turned his heart from God, and followed Ascaoth the god of the Sidons, and Melcom the abomination of the Amonites, he buylded an hie place for Chamos the abomination of Moab, and vnto Moloch the abomination of the children of Ammon, and lykewies for all his [...]owtlandish wyues, which were a greate nombre that brent [...]ncense, and [...]ffered vnto their goddes, Here haue we a notable example of Salomon the elect sonne of God, whose k [...]ndom God had promised to establish 20 for euer. Yet the became he childe of the deuil turnyng his heart from God, And giuing him self ouer to the lustes of the flesh, and most vile abominable idolatrie. Ieroboam was chosen of God and anointed by the prophete Ahia, king ouer the 10 tribes of Israell, to whō God 21 made a couenant that he wold be with him, and buyld him a sure house that should continue euen as he had promised afore to his seruant Dauid a man after gods own heart. Yet did Ieroboam, not withstanding the election and fore ordinance of God fall from the fauor of God, set vp two golden calues, one in Bethel and the other in Dan, and made Israle sinne against God to his own and their vtter subuersion. Iudas was elect of 22 God to be the salt of the earth not vnsauerie for that serueth for no thing but he became vnsauerie salt throgh his own wickednes, Christ chose him to be the the light of the world, wh [...]oh should so shyne before all men that they might glorifie by him God the father, but he cause he loued darknes better then light his candelstik was remoued and his light quenched. Christ chose him to be one of the twelue, whiche shuld sit on the twelue se [...]tes iudgeing the twelue tribes of Israel. but because he made not his election and calling sure by good workes as Peter speaketh his name was wiped out of the book of lief. Christ loseth none of them whom the father gaue him except Iudas, whiche by transgress [...]on (as Peter saieth) did fall & was found vnworthie of his election. Here might the terrible and greuous fall of Ioas with diuers others be alledged, which for prolixitie I passe ouer, All these aboue reheresed and many m [...], receaued the grace of God in vaine, And therefor did God cast them away whom afore he had chosen euen as he did Ierusalem, of whom it is so written, I will cast of this [...] Ierusalem which I haue chosen, and the house, of whiche I said,23 my Name shall be there, for thogh God of has mere mercie hath chosen vs in [Page] Christ Iesu, to be heires of eternall lief, yet if we refuse him, he will refuse vs, & if we denie him, he wil denie vs And so as the Prophets saieth, our own wickednes shall reprouevs,2. King. 23 and our turning away shall condemne vs: and therefor saieth the lord by his prophete Ezechiel, if the righteous turn away from his righteousnes, and do iniquitie, all the righteousnes that he hath done:Ierem. 2 Ezec. 18 shall not be thoght vpon, but in the faut that he hath offended withall, and in he sinne that he hath done, he shall die.

ANSWER.

The same proposition whiche before I haue proued most fals and deceauable,To the 1 ye yet labor by multiplying of examples, nothing apperteining to that purpose, to defend and mainteine.

Your proposition is that albeit the election is sure and made without all condition in Christ Iesus, yet is there none so elected in him to lief euerlasting, but that he may fall to perdition, and becom a reprobate. And for the probation hereof before ye enter to your exemples, yet vse two reasones. The former, without Christe (say you) there is nether electiō, nor saluation: and this we confesse and most stedfastly do beleue, adding that election and saluation are so sure in him, that so many as be elected in him to lief euerlasting, shal by grace attein to y• same. Ye procede in yor raison, further man is made sure in the election by the promes of God in Christ Iesu, of which promes whē he is made par [...]aker, he entreth in couenāt with God▪ but whē he breaketh the couenant, he forsaketh the promes, and when he forsaketh the promes, be refuseth Christ, in refusing Christ, he falleth out of the election, notwithstanding the Election abydeth sure in Christ. This is your first reason. To the wc I shortly & plainely answere, yt because ye suppose an impossibilitie to be possible, therefor ye conclude a greate absurditie. for ye suppose, that the membres of Christes bodie elected in him to life euerlasting, may so forsake ye promes, so refuse Christ their head, and so breake the couenant, that to ye end of their liues they contemne and despyse it, which is a thing impossible, as before I haue proued, and therefor your conclusion auaileth nothing. when ye shal proue yt Christes [Page] shepe, committed to his charge by his heauenly father, can becom wolues or dogges to bark against their pastor, and that so they continue to the ende, I wil study to answer you other wise: but vnto such time as you learne to proue your purpos more substācially, I must say that because there is no membre of your reason which hath a sure ground, that therefor I will not greatly study to confute the same: for man is not made sure in the election by any promes of God, but ye electiō which before was secrete in gods eternall counsell, is by the promes and worde of grace notified vnto mā, so that tollerably it may be spoken, man is assured of his election by the promes, which he willingly embraseth, but to be sure in the election by the promes, is not the phrase of the holie Gost: further of this we shal examine in your seconde reason which is this,

Election hath no promes without faith: trew faith is gods worke by his grace,To the 2 & 3. and is also mannes worke partely by consenting thereto: wherefor Paul calleth the righteous [...]oynt workers with god because they worke to gether with him. Now say you, if ma [...] for his part, according to his nature, be inconstant in his faith, then is he out of the promes whereby he was made sure of his election, yet Gods election remaineth sure and stable in Christ Iesus.

The first membre of your reason is darcke, and obscure, and the manner of speaking so strange, that in the scriptures I am assured it is neuer to be founde. In one of two senses is election taken in the scriptures.Answere. The former:Election is in one of two sortes taken in the scriptures. for the elect them selues, as when Paul saieth the electiō did obteine it, that is, the elect of God obteined mercie. And in the same sense is Paule called the vessell of election, that is, an elect vessel: and if in this sense ye affirme yt electiō, that is to say the elect haue no promes without faith,Rom. 9. albeit I wil not greatly contend in that behalf, yet by manifest scriptures I may proue the contrarie. for the posteritie of Abraham by gods fre election had this promes, that he shoulde be their God. And sainct Paul affirmeth that the children [Page] of the faithfull were holie and yet all coulde not haue faith when the promes was made, for then had Abrahā no sede at all, but of this I say I will not contend. Otherwies election is taken in the scriptures, for the eternall counsell of God, by the which he hath appointed life euerlasting, to such as he hath giuen to his Sonne before all worldes,Rom. 9. & 11 as Paul saith: For yer the children were borne, when they had neither donne good nether bad, that the purpose of God, which is by his election, that is not by workes but by him that calleth might stand sure, it was said vnto her the elder shal serue the yonger, &c. And after, euen so at this time is there a remnant left through the election of grace and so furth in diuers other places. and in this sense, if ye vnderstād that election hath no promes without faith I answere, that gods free election in Christ Iesu nedeth nether promes nor faith, as touching the parte of God. for he in his election respecteth nether of bothe, but his own good pleasure in Christ his sonne, & so I wold haue wished greater plaines in the first part of your reason then there is. but I perceaue the ground of your error by that which followeth: Trew faith (say you) is gods worke by grace, and it is also partlie mans worke by consenting thereto,faith is altog [...] ther [...]he work of God and no part of mans worke 1. Petr. 1. which secōd part of this secōde membre is vtterly fals. for faith is no parte of mannes work no more then the childe begotten of the father and conceaued of the mother is the worke of the self. but faith is altogether ye worke of God. for as he begetteth vs by the worde of veritie, and by the power of his [...]olie spirit maketh our heartes to conceaue and retein the sede of life: so by his power are we kept by faith to saluatiō, wc is prepared to this end, yt it shalbe manifested in ye last time & therefor (saith ye Apostle) through grace are ye saued by faith & yt not of your selues. ye must compel the holie Gost to recāt, wc I thinke he wil not do for your threatning, before ye be able to proue yt faith is any part of mannes work.

[Page] The wordes of the Apostle,1. cor. 3 you shame fully abuse: for in that place he intreateth onely, how God vseth the ministers of his worde, and blessed Euangil to be helpers with God, in so far as they are the embassaders of reconciliation, as in an other place he calleth them, he meaneth nothing nether what man doeth in the worke of his own saluation by his own faith, or by his owne workes. And therefor althogh ye (as a blinde man) go forwarde to your own perdition saying, now if man for his part according to his nature be inconstant in his faith, then is he out of the promes &c. yet must we pull you backe and say that because faithe is no part of mannes worke, therefore doth nether his faith nor his election depend vpon the inconstancie of his own nature,Nether [...] faith n [...] ther electiō groū ded vpō man nor vpon his constācie but God of his soueraign bountie ouercomming what imperfectiōs soeuer be in his chosē childrē hath groūded their electiō in him self & in Christ Iesus his Sone. an other error I se in this your reason, wc because I haue sufficiently confuted, I wil here touch it onely. Ye make faith the ēbrasing of ye promes, & our obedience, to be causes of gods election, whē in verie dede they be but the effectes of our electiō. for nether faith nor obediēce make vs to be gods elect, but because we were elected in Christ Iesus, therefore are we called, made faith full, obedient and sanctified by his fre grace.

To admonish you yet of one thing & so to put end to yor vnresonable reasons: Wōder it is yt ye will attribute to electiō that wc ye denie to ye elect. you affirme yt electiō is sure in Christ, but not ye elect say you, be like ye imagin electiō to be a certen speculatiō or imaganation without any certen substāce, to the wc it must be referred. but S. Paul teacheth vs y• cōtrarie saing, he hath cho sēvs in Christ, he saith not yt electiō was in Christ, but we were elected in Christ Iesus before yt fundaciōs of the worlde were laid. This gētly I put you in mind to groūd your reasons more substācially, if yt by them ye entēd to proue any thing. A short answer I might giue you to all [Page] your examples, to witt that, we speake not of election to offi [...]es, or to possession temporall, but of election to life euerlasting, from the which ye are neuer able to proue any to haue bene finally secluded, that in Christ Iesus was thereto elected before the fundacion of the worlde was laied. But yet to gratifie you some what, I wil passe through your examples, and cōmunicat with you my iudgement: God grant you heartes to vnderstand.

It is a thing most certen that albeit Adam and all men in him might and did fall from God by sinne,To [...]he 4 Christes power is of greater vertue to saue his elect then Adams [...]mpotencie was to bring damnation vpon al [...]. yet can not the elect of God who be elected to life euerlasting in Christ Iesus, so fall from their election that finally they perishe. the reason is, that as Christ Iesus, the brightnes of the glorie of his father, & the expressed image of his substance, is greater then euer was Adam, so is his power of greater vertue to saue the elect then Adams impotencie was to bring damnation vpon all.

Where ye ask if our election be surer now after the transgression then afore the transgression. I answere the assurance and firmitie of our election was alwaies, and at all times one. For when we stode in Adam (as ye alledge) yet were we elected in Christ▪ and when we fel in Adam, then did our election burst for the and appere.

Ye be neuer able to proue that Cain was elected to life euerlasting in Christ Iesus:To the 5. & 6 for God loked not to Cain, nor yet to his sacrifice, as that he did to Abel. And why?The aduersarie is conuicted by his own reaso [...]s. because, as the Apostle affirmeth, the one offered in faith and the other without faith. Remembre, I pray you, your former reason: there is none (say you) elected without faith, but Cain was without faith euen before he did kil or hate his brother, therefor by your owne reason, he was not in ye election, no not euen before he hated. I do not approue this argument: but yet your former reason standing true, it is inuincible. Moises saieth not that God promised dominion to [Page] Cain ouer his lustes,The place of Moises cōcerning but saieth, vnto thee shal his appetites or lustes be, & thow shall beare dominion ouer him: which is not spoken of sinne, but of Abel, who as he was the yōger, so was he appoīted to be subiect to Cain,Cain. and to serue him, and therefor most vniustly did he hate him. It is the same phrase that before was spoken of the woman concerning her subiection to man. Such as haue but mean knowledge in the hebrew text, know well that bothe these articles be of the masculin gendre, & the substātiue which signifieth sinne in that place, is of ye feminin gēdre & therefor wil not yt proprietie of the tongue suffer, yt dominion promised, be referred to sinne. where blasphemously ye aske if god gaue Cain no power to subdue his lust, who was thē ye author of his sinne? I answer Cain him self: for he was not lyke to a dead and vnsensible sworde, as ye adduce the similitude, but he was a reasonable instrumēt infected by the venom of Satā, from the whiche he not being purged could do nothing but serue the deuil and his owne lustes, against gods expressed will and commandement. I haue before, proued taht God is the cause of no mās damnation but sinne in which they are fallen, is the very cause which all reprobates do find in them selues.

Touching the fidelitie of God who suffereth none of his to be tempted aboue their strength,To the 7 it is onely true of Gods elect,1. Cor. 10 to whom it is plaine that Paul there speaketh. for albeit that amonges the Corinthians there were many reprobates, yet doth Paul addresse his style as it were to the elect Church of God, calling them his beloued, willing them to flie from idolatrie, and speaking to them, as vnto men indued with wisdome &c. And therefore must ye first proue, that Cain had as great testimonie of God that he was his elect, as the Corinthians had of Paule yt they were beloued and elected in Christ, before that ye can make this place to serue for him. for albeit he did aduertise him what was his duetie to do, yet doth it not thereof follow, that he gaue [Page] him power to obey his will reueled, nether yet power to resist all tentation. To Pharao he did no les make manifest his will then that he did to Cain, and yet of him he did before pronounce that he should not heare nor obey the voice of Moises, I do not denie but that he stubbornly foresooke the counsell of God, whiche mercifully called him. But why did he, and do all reprobate forsaik it, we haue oft before declared, to witt: because the sede of God abideth not in them.

What was the benediction giuen after the floode vnto Noah and to his sonnes,To the 8 Genese 9 the holie Gost doth not conceale, to witt multiplication, preseruation, and the restitutiō of all thinges, as touching the order of nature, like as they were before that vastation, (by reason of the waters which had so long continued). In that place is no mention made of election to life euerlasting in Christ Iesus, and therefor your connexion, that Ham was not reprobat, when he was blessed of God, is foolishe. for albeit that none can be both blessed and cursed, loued and hated all at once, in that degre of loue or of hatered wc God frely beareth in Christ to his elect, and most iustlie hateth the reprobate, for the causes knowen to his visdom, yet in an other sort, it is no repugnancie to say that God both blesseth, and loueth in bestowing tempoall benedictions, vpon such as in his eternall counsell he hath reiected, and therefor hateth. As it is no repugnancie to say that God bothe blesseth and loueth his elect children, euen when most seruerely he doth chasten and punishe them.

To all yt which ye adduce of the Israelites,To the 9 10 11. 12 & 13. my former answers may suffice, for you be neuer able to proue, that any of thē, which was chosen to lief euerlasting did fall into death eternall. It nothing hurt y• saluation of Moises albeit his bodie fell in the wildernes.1 Cor. 10 That place of Paule proueth not that all the Israelites, which was called from Egypt, were within gods holie election to lief euerlasting in Christ Iesus, but doth proue yt they [Page] were all externally called and yt they did all cōmunicat with those externall signes and sacremēts, wc did signifie, & represent spirituall thinges, but he doth not affirm yt all did receaue ye spiritual and inward graces of the holie Gost. The mynd of the Apostle is plaine ynough in yt place to such as willingly list not blynd them selues. For he exhorteth the Corinthians not to think it sufficient that they did commuicat with the sacramentes of Christ Iesus, except that a godlie lief & vnfeined obediē ce to gods will reueled should be ioyned with the same: for otherwise the same should happen vnto them, that happened to the Israelites. And therefor he saieth let him that standeth take hede, lest he fall, which is nothīg contrarie to our doctryne nether yet is our doctrine in any iote repugnant to ye holie Gost. for we did neuer denie but yt many who before mē had a faire glister of holynes, yea which thoght thē selues sure in their own fantasie hath taken horrible falles, bothe of one sort & of ye other. And vnto all mē we cry no les then you do, that they tēpt them selues, & yt they take hede lest by slothfulnes they fall. but yt any yt standeth in Christ Iesus, and in the eternall counsale of God can so fall that finally he perishe, that we cōstantly denie. Behold how smothly God conducteth our tossed bote through the raiging waues of your furious argumentes.To the 14. 15 & 16.

The fall of the reprobate we remit to gods iudgement Albeit that Balaam had bene indued with greater graces, then in scriptures, we read that he had, yet doth it not thereof follow, that he had receaued ye spirit of sanctification by true faith, which is giuen to ye elect onely. for we fynd the power giuen to some to expell deuilles, whom Christ affirmeth, that he neuer knew. And therefor willeth he his disciples, not to reioyse in that that spirites were subiect vnto them, but that their names were written in the booke of lief. But yet I wonder where ye haue found that Balaam was so filled with the spirit of God, the spirit of trueth, the spirit [Page] of power and the spirit of grace (as ye write) that whom) soeuer he blessed, was blessed, and whom he cursed, he was cursed. I fynd no such thing witnessed of him by y• holie Gost. Trew it is that Balack gaue vnto him that praise and cōmendation that he was assured, that whō he blessed should be happie, & whō he cursed should be cursed But whether that it was the purpose of ye holie Gost to teach and assure vs therby that in very dede such graces were in him,Nom. 23 I greatly doubt. yea I doubt nothīg to affirm the contrarie, to witt that he nether had power spirit, nor grace of God to blesse those whom God hath curssed, nerher yet to curse those whom God hath blessed. for so doth he him self confes. And for that end is the historie written. If ye vnderstand that the benediction remained vpon Iacob becaus that Balaam did so pronounce and speak, you are more blynd then Balaam was. for he assigneth an nother cause, saying, how shall I cursse where God hath not cursed, or how shall I detest where the Lord hath not detested. God is not as man that he shoulde lie, nether as the sonne of man, that he should repent: hath he said, and shall he not do it? and hathe he spoken, and shall he not accōplish it? Behold, I haue receaued commandement to blesse: for hehath blessed, and I can not alter it. He seeth none iniquitie in Iacob, nor seeth no transgression in Israel: the Lord his God, is with him, and the ioyfull showte of a king is amongest them.

In these wordes,why Balaam blessed Israel & could not curs them. I say, Balaam assigneth the cause why he was compelled to blesse Israel, because, saith he, God hath blessed them. And why also he could not change his blessing, because in God there is no mutabilitie, nor chāge, like as there is in mā. And therefor as hehad once blessed that people, by his plaine word and promes spoken, and reueled to Abrahā, so shoulde he most constantly perfourme it. If malice did not blynd you, you should clerely se, that the holie Gost meaneth nothing les then to teach that Balam was blessed of God, and [Page] therefor was not at that tyme a reprobate: But that Israel was so elected, sosanctified, and blessed of God, that their very ennemis, and suche as were hyred to curse them, were compelled to giue testimonie against them selues, that gods people was blessed. But this doeth no more make Balaam to be gods elect, then did that confession, which the wicked spirites gaue to Christ, (confessing him to be the Sonne of the liuing God) change their nature.

If you be able to proue that hole Israel so fell frō gods fauor, that to none of Abrahams posteritie did he perfourm the promes made to him, and to his sede, then haue ye proued somwhat of your purpose, to witt, that God may make a promes, & that with an oth, & yet perfourm no part of it. But if it be manifest that notwithstanding their grudging, their rebellion, their carnall lustes, their idolatrie, and abominations, gods promes remained so sure, that the same was perfourmed (after many tēptations) in full perfection: Consider what may be cōcluded against you, in applying examples by similitude, & equalitie. I wold wish in you greater wisdom, then to compare Balaam one particulare person, a fals prophete accursed of God, and so perishing amongest the vngodlie, and hole israell gods elect and chosen people, so blessed of God, yt not onely they were preserued in all stormes,To the 17 & 18. but also of them, according to the flesh, came that blessed sede, the messias promised.

To Saul and to his kingdom I haue before answered, to witt, that one thing it is to be appointed to a temporall office, and an other to be elected in Christ Iesus to lief euerlasting. But yet I will adde somwhat more, which is this Propo [...]ition directlie fighting against yours:A prop [...] sition Saul nor his house was neuer chosen in gods eternall counsel to be kings and Reulars ouer Israel for euer. If ye cry, then did the holie Gost, speaking in Samuel, lie. for he affirmed, that God had prepared the reigne and kingdom of Saul vpon Israel for euer, [Page] I answer Samuel speaketh not in that place, what God had determined in his eternall counsel,1 Sam. 13 but what he him self thoght that God had determined and appointed. And therefore ye may not conclude that the holie Gost doth lie, except the kingdom of Saul was once appointed to haue remained ouer Israel for euer. Nay, so can ye not conclude. But ye may say, yt except that so it was, ye prophet was deceaued. And so no doubt he was for a ceason, and did speake those wordes according to the apprehension & iudgement which he had conceaued by reason of his vnction and lawfull election to his office. If it appere hard to you, that ye prophetes be deceaued in any thing, consider I praie you what chanced vnto him after. did he not at the sight of Eliab pronounce with an affirmation, that before the eternall, [...]. King. 16 he was his anointed? did the holie Gost lie because that Eliab was refused, and Dauid chosen, or was not rather Samuel ignorant and in an error? the same might I proue by Nathan, & others, who being gods true prophetes were yet for a ceason left in error & did both speak and giue counsel otherwies than God had determined in his eternal counsel. But now shortlie to proue my proposition, I say, that gods eternall purpose and counsel concerning the chief rewler and gouernor ouer Israel was long before pronounced, by Iacob in his last testament,Gen. 49 who did appoint the crown, and Sceptre royall to an other tribe then to Beniamin. for thus he saieth, Thou Iudah thy bretheren shall praise thee: thine hand shalbe in the the necke of thine ennemies: thy fathers sonnes shall bowe downe vnto thee, &c. The Sceptre shall not depart frō Iudah, nether the law giuer from betwext his fete vntil Shiloh come and the people shalbe gathered to him, &c. here I say it is plaine that many yeres before the election of Saul was the Kinglie dignitie appointed to Iuda, which sentence was neuer after retracted. And therefor my proposition [Page] affirming yt Saul was neuer elected in ye eternall counsel of God to reign for euer ouer Israel, stādeth sure and sufficientlie proued. If any ask to what purpose was Saul then elected king? I answer, because so it pleased gods wisdom to tempt his people,why Saul was elected [...] the king dō which was appointed to an [...]ther tribs. to tempt the tribe of Iudah, yea and all the faithfull, that then were a liue, to tempt them I say, whether they wolde still depend vpon gods promes, & look for their felicitie, euen by the same meanes, that God had foresopken: how so euer thinges appered to the contrarie for a ceason. The hole people no doubt, yea and Samuel him self, were partlie criminall in that point, that they looked for saluation, and for delyuerance from all their ennemies by the hā des of any other, then by one of the tribe of Iuda: considering that the former prophecie was so plaine. But yt error he did first correct in his prophet, shewing vnto him iust causes why Saul was vnworthie of that great honor, and after he did correct the same in the people mouing their hartes to elect Dauid, whom the prophet had before anointed. And so did God retein y• firmitie of his counsel, and did perfourme the same, when all things appered, Plainelie to repugne to his promes, yea when men had receaued an other to be their king, then God by his former promes had appointed.To the 18. 19. & 20. We nether denie the supernaturall wisdom and manifold graces giuen to Salomon, nether yet his most horrible fall, to be a document, and a memoriall for euer, of his abominable idolatries, and most vnthankfull defection from God. which onelie one example we affirme oght to admonish euery man most carefully to examin him felf, with what simplicitie he walketh before gods Maiestie. But whether that Salomon so became the sonne of ye deuil, that after he did neuer returne to God but yt finally he did perish, we dare not be bolde to pronoūce sentēce. And yt because to vs it appereth, yt God did make vnto him a promes of mercie, his greuous [Page] offence not withstanding.2. Sam. 7 for this did God speak by Nathan of him: when thy daies shalbe fulfilled, thou shalt slepe with thy fathers, and I will sett vp thy sede after the which shal procede out of thy body, and wil stablish his kingdome, he shall buyld an house for my name, & I wil stablish the throne of his kingdome for euer: I will be his father and he shalbe my sonne: and if he sinne, I wil chasten him with the rodde of men, and with the plagues of the children of men. But my mercy shal not departe away from him, as I toke it frō Saul, whome I haue put away before thee, &c. howsoeuer ye list to vnderstand this fre mercy promised to abide after in iquitie committed, you cānot denie, but that a plaine difference is made betwext Salomō, & Saul. And if ye think, that nothing spoken in that place, did appertein to Salomō, who was born before that Dauid had finished his daies & did slepe with his fathers, but that all is performed in Christ, who many yeares after did spring of him ye do not rightly mark the wordes of God nether yet ye mynd of the holie Gost, he saith not, that the childe who shoulde builde a house to the name of God, and whose kingdome he wolde establish, shoulde be borne after his death, but that God shoulde raise one who shoulde sprīg of his own loynes, whom he wolde so honor after his death, that he wolde become his father, whom he wolde so intreate: that albeit he shoulde offend, yet shoulde he not be reiected frō regiment in Israel, as Saul was, and so was the kingdome established not onelie to Dauid, but also to his posteritie after him. The perfection no doubt was reserued to Christ Iesus, but so was the veritie in him, that the figure passed before in Salomō. Moreouer somwhat is spokē in this promes, which in no wise can be referred to Christ Iesus. for how shal any be able to proue that ye iust sede of Dauid in whose mouth was no deceat founde, did in any sort wickedly in his owne person, so that he had nede of mercy, & to be corrected with the rodde of the children. This I note, to giue you [Page] occasion to take hede what sentence ye pronounce in things so farre remoued frō the reache of your vnderstanding.To the 21 In the historie of Ieroboam, ye do not obserue that whatsoeuer is promised vnto him, except the first [...] of the tenne tribes, is cōdicionall. for thus saith the Prophet vnto him.3 K [...]g, 11 And if thou harken vnto al that I command thee, and wilt walk in my waies, & do right in my sight as did Dauid my seruant, then wil I be, with thee, and build thee asure house, as I buylt vnto Dauid & wil giue Israel vnto thee, &c. I pray you what can ye hereof conclude? That Ieroboam say you not withstanding gods election and fre ordinance did fall from the fauor of God. But how be you able to proue, that he was elected and before ordeined to stand in gods fauor for euer? These saings, if thou walke before me in righteousnes, if thou kepe my preceptes, and such others, will not proue it. I can euidently proue that Ieroboam, and all the kings in Israel after him were giuen to the people in gods anger, and were taken away in his hote displeasure, for so doth the Prophet Oseas witnes. Now if you can proue, that such reulers, as be giuen in gods wrath, and taken awaie in his iust furie, were elected and before ordeined to stand in his fauor for euer, aduise wt your counsellers, and produce your witnes against the next time.To the 22. 23. That Iudas was neuer elected to life euerlasting, I haue before declared and therfore at this present I onely say, that no more did Christ mean of Iudas that he shoulde be the salt of the earth, the light of the worlde, nether that he shoulde sit vpō any seat to iudge any tribe in Israel, then that he ment of Peter, yt he was the deuil, that he shoulde betraie him, or that better it it had bene for him neuer to haue bene borne. for as Christ in pronoūcing ye wordes, you twelue haue I chosē but one of you is the deuil, one of you shal betraie me in expresse wordes he did nether appoint ye person of Iudas to that fact, nether yet did exempt and make fre any of the rest, from suspition of that cryme, in expres wordes [Page] (I say) So like wise in saing, ye are the salt of ye earth and you shall sitt vpon twelue seates, &c. he nether ment of the hole nomber of the twelue, nether yet of thē onely. for as for Iudas, I doubte not to affirme, but yt according, as it was written in the book of Psalmes, That his habitacion shoulde be desolate, & that an other should receaue ye honor of his bushoprike: yt so euē in ye tyme, whē he stood in the ministerie most sure to mānes iudgemēt, that yet in gods eternall coūsel, he was appointed to that treason, and most feareful end. and I suppose that none wil be so peruerse of iudgement, as to denie, that none other was appointed to be the salt of ye earth, and the light of the worlde, except those twelue. I verilie beleue that Paule is nothing inferior to any of the chiefest Apostles in that case. And so yet I affirme, that nether were those wordes spokē of all the twelue, nether yet of thē onely. If this can not satisfie your curiositie, labor you to proue that Iudas was elected to life euerlasting in Christ Iesus before the fundacions of the world were laid. I haue before proued that the elect can not finally refuse nor deny Christ Iesus their head, and therefor I will not trouble the reader with the repetition.

The place of EzechiellEz [...] 18. serueth nothing your purpose. for there doth he onely intreat of such righteous men, as in the beginning of the same chapter vsed this prouerbe: The fathers haue eaten soure grapes and the childrens teeth are set on edge, signifying thereby (as before we haue declared) that they were iust and innocēt and that yet they did suffer punishement, for the offenses of their fathers. Against whom ye Prophet speaketh most sharpely affirming that the soule which did sinne shoulde die: in this praising gods iustice, that he wolde suffer sinne vnpunished in none of his creatures, supposing that some for a time, had a shew of righteousnes. The prophet doeth further accuse, and conuict their consciences, for they knew them selues criminall in all crimes, which the prophet there recited. And therefore [Page] to prouoke them to repentāce wt this exhortacion: Cast away from you (saieth he) all your transgressiōs whereby ye haue transgressed, and make you a new heart, and a new spirit, for why wil you die ô house of Israel, for I desire not the death of him yt dieth (saith the Lord God) Cause therefore one another to returne, and liue ye.

Of this co [...]clusiō (I say) it easely may appere of what sort of righteous men ye Prophet speaketh: not of such as being ingrafted in Christes bodie, by the true sanctification of his spirit, do daylie studie to mortifie their affections: but of such as hauing an outward appearance or shew of holines, did notwithstāding lowse ye bridle to all impietie. In very dede God can not remēbre ye iustice of any such (wc is not) but their sinnes must craue iust vengeance, & yt the rather because by thē ye name of God is blasphemed. Now to ye rest of yt wc foloweth in yor book.

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THE ADVERSARIE.

This say you,The 33 sectio with many other manifest testimonies of the Scriptures, ye [...]osse, and turne vpside doun [...] seking shiftes to maintein your errors, where by you declare your self to be of the nombre of them, of whom it is written in the same place, which do say tush the way of the Lord is not indifferent 1 ye will not that the Lord iudge according to this way set. furth in his word but of necessitie by an immutable [...] saue a certē, & of necess [...]tie to cō dēne all the rest, ye must not so read gods word studying rather to teache the holy Gost, then to learne your duetie of him, seking meanes rather to cō firme your preconceaued error, then to auoid it. what true [...] can he learne 2 at the word of God, which worshippeth the idoll of his own phantasie, and hath alredie forsaken the mynd of the trueth. Remēbre that the first less [...] ̄ of wisdom, is to be willing to learne wisdom▪ Cast away therefor the [...]doles of your heartes, which made you st [...]mble in your wayes, submit your selues to the word, as humble and meke lābes. for the lambe onelie was 3 found worthie to open the seales of the book. Trust not your error to be thebetter because it hath many fauorers specially of thē, which haue the name of learning for such haue bene alwaies in all ages, ennemies to the trueth 4 inuenters of sectes & errors, such like as Iannes and [...]ambres resisted Moises so do they the trueth, as the learned scribes & Pharise [...]s blasphem [...]d the word of God and persecuted Christ the trueth it selfe, so do they yet in hu membres. And euen as the pharesies said, do any of the reulers or of the phareseis beleue in him, this comō people which know not the law is cursed,5 so say they nowdo any of our learned doctors teach so these vnlearned felowes are cursed, for they cā not vnderstād gods word they vnderstād onely the english tōgue, & yet wil they medle with [...], as thogh the gifte [...] [Page] & the giftes of prophecying were so boūd together, that God coulde not minister the one without the other. but this is no new [...] thing, for this was laid to Christ, & his Apostles charge▪ that they were vnlearned▪ But the holie Gost wille [...] vs not to iudge so. marke saith Paul, your calling how that not many wyse mē after the fleshe not many migthie not many of hieght degre are called but God ha [...]h chosen the weake things of the worlde the vile things of the worlde, & thinges which are despised, & of [...] reputaciō to confound the mightie, & to bring to naught things of reputaciō, how cā such great mē beleue, seing they seke tobe praised one of an other and to be 6 preferred for their knowledge in the tongues, & for the multitude of their bookes which they writ, such learned mē are more mete to be in Herodes hall, thē in Christes stable, the dore is to lowe & [...]hey [...] stout, they may not stowpe so lowe for the disgracing of their graui [...]ie, onely poore shepherds which are accustomed to stables are foūd mete to haue Christ reueled to them, not that I disp [...]se learning or learned men. for I knowe that learning is the good gift of God: ye [...] as S Paul saith knowledge maketh a man to swel, and many in our tyme as in all ages paste do abuse 7 this good gift of God, yet not all, God forbid, for som I know, I prayse God to whom it hath pleased God to reuele the trueth of this mater, which in perfect knowledge of the sōg [...]es, are to be compared with any of your Rabbes. Be not deceaued therefore with vaine [...] of learning, or of worldlie wisdome ifye seke Christ, seke him where he is in the poore stable, and not in Annas and Caiphas pallasses, wi [...]hout ye will se and heare Christ accused, to such a banket peraduenture Christ may be called of the learned. If you wil haue Christ, ye must not go to seke him in [...]he vniuersities where you may be praised for your sharp wittes and eloquent tongues, but you must go forth vnto him out of the tentes and suffer rebuke with him▪ knowe ye not that the learned phareseis and lawers coueted to talke somtime with Christ, not to learne but to dispute, and trap him, in his sayinges and so did the learned Philosophers of Grecia with Paul. Awake therefore in time, be no longer deceaued with he [...]r auctoritie examyn your selues examyn your selues I say how much ye haue increased in Christ by his doctrine, what perfection it hath wroght in 8 you, & how much Christ is facioned in you by it. If you wil forsake this error, & embrase the trueth, where by ye are taugh [...] that God will all men to be saued, ye shall God willing perceaue more increase in godlynes, & that shortly, then euer ye could or durst loke for continuing in your error.

ANSWER.

Whether yt you or we peruert the meaning of ye holie Gost speaking in hisholie scriptures,To the 1 we chiefly remitte iudgement to him, who shall iudge the worlde with equitie, not refusing also in the mean season the iudgement of indifferent readers. To your vniust accusatiōs, cauillations, and malitious reportes, I will answer no [Page] thing, till the ende of this worke. And then I purpose to lay before your eyes suche thinges,To the 1. 2. 3. 4 as ye can not denie, to the end that the simple may iudge, which of vs do worship the Idoll of our own fantasies, and haue forsaken ye mynd of the trueth.To the 5 Albeit that ye, and your capteyn Castalio beginne now to dispyse learning, yet be ye neuer able to proue that we haue dispised godlines in the most simple of our brethren. howbeit we can not conceale the trueth, affirming, that he who hath faithfully traualed in the tongues, and in the writings of godlie men is, more able to auoid error, and also more apt to teach the trueth and to confute the aduersarie, then he which is altogither ignorant, except in his naturall tongue. for we know that miracles, and the visible giftes of the holie Gost, giuen in the dayes of the Apostles are now ceassed. Therefor I say, we are not so proude, that we dispyse learning, nether yet so malicious, that we contemne the meanest gift that God hath giuen to any of our brethren.To the [...] If any be that boast or bragge of their knowledge in the tongues, or of ye multitude of ye bookes, wc they write I will cōfesse them worthie of most sharpe rebuke. But as for suche as be principal instrumētes of Christ Iesus, how much they haue profited the Church of God, and how litle praise, or cō mendation they haue soght or do seke of man, the day when the secretes of all heartes shalbe reueled, will declare and men, who be most familiarly acquainted with them partly can witnes.

As we do not enuie ye perfect knowledge in tongues of such as you praise,T [...] the 7 so do we vnfeinedly desire God, so to gouerne their heartes, if his good pleasure be, that rather they studie to edifie Christes afflicted Churche, thē to accuse, sclander, and traduce suche, as in the vineyard of the Lord, haue labored, and daily do labor much more then they do.To the [...] That ye will vs to turn from that we ye call our error promising vs (if so we will do) more perfection shortly, then euer we durst haue loked for we must be first taught that our doctryne is erroneous, [Page] and after, for the assurance of our hope, we must haue more then the promes of men. Thus ye procede

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THE ADVERSARIE.

To proue that they whiche be once elect can neuer,The 2. argumēt fall they alledge this saying of Christ: There shall arrise fals Christes & fals prophetes, and shall shew great miracles,The 34. section. & wōders in so much, that if it were possible the verie elect should be deceaued▪ of this they gather, that it is not possible, that the elect should be deceaued, & this cōditionall, if it were possible, &c. affirmeth nothing. But admitting i [...] be so, we must vnderstand, that the thing which is verie hard & difficile to be done is called vnp [...]ssible in the scripture as in that place,Luc 18. it is easier for acamele, to go throughe the eye of an [...]ed [...]e, then for the riche to enter in to the kingdō of God. This is called impossible▪ because it is verie hard, & difficile to be d [...]ne. yet be there rich mē, which inherite the kingdom of heauen. how can you beleue saieth Christ which, receaue honor one of an other▪ Iohn. 5. this semeth vnpossible by Christes wordes yet many such were conuerted to Christ. And the same spirit of vaine glorie was among [...]st the elect Apostles of Christ, after they had continued a long time with him▪ Esai. 49 for they contended who should be superior among them selues. can a woman forget the childe of her wombe, and not piti [...] 2 the same whom she hath born whiche thogh it seme vnpossible for as much as it is contrarie to nature, yet do women destroy and deuore their own 3 birthes▪ May a mā of Inde change his skinne, and the cate of the moūtane her spottes,Iere. 13 no more may ye that be exercised in euill do good. suche we be of our selues, notwithstanding by the power of God we be regenerat, we leaue of from our euill exercises, and do that which is good. Thus we se it is called imposs [...]ble in the scriptures, which is contrarie to nature which excedeth our strenght & therefor is difficile and hard to be done, [...]uē so it is impossible. That it is a very hard thing that the elect which follow the lā [...] whether so euer he g [...]eth, should be deceaued, yet not withstāding 4 it may come to passe, [...]. C [...]r. 11 as Eua was the elect of God, and not withstanding the Apostle w [...]esseth that she was begyled and deceaued by the Serpent, Therefor warne [...] Christ the elect Apostles saing, take hede that no man deceaue you.Mat. 24 If Christ had bene of your opinion, that the elect 5 could not be deceaued to what purpose should he bid his chosen take hede lest any man should deceaue them.2, The. 2 Let no man deceaue you saieth Paule to the Thessaloniens, to whom he bare witnes that they were worthy of the kingdom of heauen, yet was he carefull, left they should be deceaued and mou [...]d from their good mynd ether by spirit, or by wordes, or by letter which should some to come from him And to the Ephesians,Ephes▪ 5 Let no man deceaue you with vain wordes for because of suche thinges commeth the wrath of God vpon the ch [...]ldren of desobedience And likewise▪ warneth he the Romanes, to [Page] marke and auoide such as with swe [...]e and flattering wordes decaued 6 the heartes of the innocent. As the old prophete which dwelled in Bethel deceaued the man of God, whiche came from Iuda, and propeh [...]ed against the alter which Ieroboam buylded, I am a prophete (said he) also as well as thow, and an angell spake vnto me in the name of the Lord saing, bring him againe with the into thyne own house, that he may eate breade and drink water, and he lied and deceaued the man of God. Such lying prophetes be now a daies, wihch say, they be sent 7 from God, and call the people to their congregations, without which they say, there is no saluation. for they condemne all others, which be not of their sect. And when they haue allured the people with fals err [...]neous doctryne, they prouoke them to a careles libertyne lief, apt to allure any man. Be ware friendes that ye go not with them, lest a [...] 8 the man of God for his going back, was killed of a lyon, so ye be slayne by errors and deuored of the deuil, which as a roring Lyon goeth about, seking whom he may deuore, of the testimonies a boue reci [...]ed it appereth that the elect may be deceaued. And yet i [...] is the phrase of the scripture to call it impossible whiche is verey hard and difficile to be done. There be also many elect wihiche full away, not because 9 they are deceaued but willingly and purposely, as Iudas was not deceaued but wilfully refused the grace of God. Also Ach [...]ophel being a notable witt [...]e man, was not deceaued by any mannes persuasion but wilfully refused his master Dauid▪ and played the tra [...]or. Balaam was not deceaued. for he knew well the will aud the mynd of God. Salom [...]n was not deceaued in whom grace and will abounded aboue all others: and yet forsook he God. S [...] the elect thogh they be not 10 deceaued, yet be they at libertie and may refuse the grace of God, if they will. And think you that Adam or any other can be sa [...]ed by g [...]ds ordinance. if they wilfully forsake it? can any maune be saued by Christ, which doth forsake him? they which be once lightned, and haue tasted of the heauenlie giftes, & are becom partakers of the [...] G [...]st, and haue taisted of the good worde of God, and of the power of the world to come, I can not tel, how they should be deceaued: ye [...] may they fall away, and crucifie the Sonne of God afresh, aud make a m [...]k of him, Lykewise they which be sanctified by the spirit of God, and sprinkling of bloode of the testament, they may tredde the Sonne of God vnder foote.

ANSWER.

If it had pelased you ether diligently to haue red out writinges, ether faithfully to haue recited the testimonies, which we vse for confirmation of our doctrine, ye should haue found mo, and such as be som [...]hat more [Page] plaine then any of those that ye take vpon you to confute. But praised be God who giueth such maieste, euen to those places, which ye your self appoint, that when ye haue said all, yet doth ye veritie remaine inuincible.

That this condicionall, If, in these wordes,To the [...], 2 & 3. if it were possible, the elect should be drawen into error, affirmeth nothing, I am content, so that the same reason be a law against you in all other places. But that this word impossible shalbe interpreted in all places of Scripture by this phrase, a thing hard to be done, I can not admitte, without testimonies more euident, then yet ye haue adduced, for the most part of those plainely deny that interpretation. For as it is impossible for a Camel (or Cable, that is a greate rope of a ship) remaining in the own quantitie, to go through an nedils eye (remaining in the own streitnes) so is it lyke impossible for a rich mā remaining in his own natural pryde, coue [...]ousnes, and corruption, to enter in to the kingdom of God. and therefor▪ when those which heard, were offended, asking, And who may then attein to saluation? Christ answered, thinges that be impossible before man, are possible with God. marke well that Christ called the humiliation of the rich man, impossible vnto man, but possible vnto God. And the same I say is true of those that seke glorie and praise of men. for impossible it is vnto such abiding in yt corruption vnfeanedly to beleue in Christ Iesus. for albeit the spirit of vaine glorie did now and then burst out and appere amonges the disciples, yet was it alwaies repressed and corrected by the seuere obiurgation of their master, and in the end, by the power of the holie spirit, it was remoued. God doth not affirm that it is impossible to a woman to forgett the childe of her bosom, but laying his perfect loue against her natural loue corrupted, he saieth, if she may, yet, cā not I forgett thē that trust in me: and so he preferreth his loue towardes his childrē, to the loue of any creature, whiche they [Page] can beare towardes others.

The examples of the man of Inde, and of the Cat of the mounteine, can in no wise receaue your interpretation. for the impossibilitie of the one, and of the other, experience of long continuance hath taught vs. for we se that althogh the Moorian change the regiō where he was born, yet kepeth he his naturall blacknes: nether yet can any art vtterly remoue the spottes of that beast, which the Prophete in that place calleth the [...]opard. how impossible it is that they be changed, none can be ignorant, except such as haue not sene or do not know the beast, nor her nature. And therefor vpon these two thinges to nature impossible did the Prophete conclude, that no more could the citezeins of Ierusalē, being excercised in all iniquitie leaue the same, and so was it impossible, impossible I say to them selues and to their own power. for what the Spirit of God worketh in the conuersion of sinners, oght not to be attributed vnto mans power.

And thus I say that those thinges, which the holie Gost pronounced to be impossible, remain impossible. And therefor it is not onely ahard and a difficile thing that the elect of God, who follow the lambe where euer he goeth, be so deceaued that finally they perishe, but also it is impossible: and that becaus the true pastor cōducteth them, leadeth them furth to the holsom pastures, and waters of lief, illuminateth thē by ye presence of his light: and finally doth sanctifie and confirme thē in his eternall veritie by ye power of his holie Spirit

Vpon those wordes of the Apostle I feare lest that your senses be corrupted from the simplicitie,To the 4. & [...]. which is in Christ euen as the serpent deceaued Eua, ye labor to proue that the elect shal be deceaued for she, say you was the elect of God, and yet she was deceaued. In few wordes I answer that becaus she was the [...]lect of God, she remained not in that error. we do not denie, but that the simple shepe do somtimes erre, and go astray from [Page] their pastor, that they heare to their great danger the owling of wolues, & do credit, and receaue lies for veritie, yea & further that somtimes with knowledge, they cōmitte iniquitie. But that they are permitted in ye same finally, and without redemption to perish, that we cōstātly denie. for imposible it is that the liuely members shal lack participation with the head. Imposible it is that Christes death shal lack his effect, which is the life of those that of his father are committed to his charge, of whō impossible it is, that any shal perish. for the nombre of our bretheren must be complete, nether yet doth it hereof follow, that exhortaciōs & admonitions be superfluous, & vaine. for they are the meanes which the wisdom of God knoweth to be most necessarie to stirre vp our dul senses, which alwaies be redie to ly in a certen securitie, And therefor the wordes of our master spoken to his disciples and the admonition of Paul to the Churches in his daies doth much profit, comfort, and confirme vs: for by the same we are so armed against offences and sclanders, which daily do chance, that albeit we se that frō amongest our selues arise such as bring in damnable sectes. which lead many to perdition, yet we do not therefor detest nor ahbore Christs simple veritie but being prouoked by that fall & deiection of others, with great solicitude and care, we call for the assistance of gods holie spirit en those most miserable and most wicked daies.To the 7 That ye affirme vs to be lieng prophetes not sēt of God but such as runne of our selues, calling to our cōgregation the people, whom after we prouoke to a careles & libertine life, we answer not to you but to our God. Iudge vs (ô Lord) in this cause according to our innocencie, & according to the puretie, which thy spirit hath formed in our heartes, destroy all lyeng lippes, and confound thou those, that of malice trouble thy afflicted flock.

Let your friēdes,To the 8 enemies to gods eternall trueth, proude [Page] boasters of their own iustice, and suppressers to their power of Christes glorie, giue eare, if they list, to your admonition, absenting them selues from all well reformed congregations. We will not cease to exhort all the faithfull to frequent and hant the places wher Christes Euangil is truely and openly preached, his holie sacrementes rightely ministered according to his own ordinance and institution: And also where disciplyne is put in practise according to that ordre which he him self hath commanded. Nether yet will we cease to affirme that your priuie assemblies, and all those that in dispyte of Christes blessed ordinance, do frequent ye same are accursed of God.

We do not deny,To the 9 but that Iudas, Achitophell, Balaā, and many mo willingly and of determined purpose did wickedly & most vnthankfully offend, but what is this to your mater, It resteth alwaies, to be proued that they were elected in Christ Iesus by the eternal counsel of God.To the 10 Your foolish question demanding if Adam or any other mā can be saued by Christ. which doth forsaik him, I haue before answered, plainely prouing, that the elect children can not finally forsaik and contēne the ordinance of their father. Nether yet can the membres, refuse the lief whiche they receaue frō their head. And that because the Spirit of God, drawing them to Christ, maketh them to fele their necessitie, which they haue of him.The elect of God can not forsake Christe. And therefor with al thank fulnes and ioy do they receaue him who is made to vs from God, wisedom, iustice, satisfaction, redēption, and lief. To me it appereth a very foolish questi [...], if any should demand if a man perfect in witt, memorie and reason, feling him elf so pressed which honger or thirst, that of necessitie he must perish, except nature were supported, to ask, (I say) if such a man willingly and obstinatly wold refuse holsom meat, and drink, appereth foolish, and vaine. And such is your question, for the elect children do fele [Page] their own miserie, honger thirst and pouertie, yea they labor vnder the burden of their sinnes, which they hate, of the which they wold be releued. And therefor they can not refuse the iustice, lief and assured redemption, which is offered to thē in Christ Iesus. To whom be all praise glorie and honor for euer. The place of the Apostle I haue before answered and therfor I shortlie com to that wich ye call.

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THE ADVERSARIE.
The third error of the careles by necessitie

God hath two maner of willes,The 35. sec [...]on. one reueled will, and a secret will which is onely knowen [...]o him self▪ by g [...]ds re [...]led will men should not com to nought, but they which por [...]sh, [...] perishe by his secrete will, in respect of gods commandement. It was n [...]t gods will, that Adam should sinn [...], but in respect of gods secrete will God wold Adam to fall.

ANSWER.

How maliciously ye peruerte our wordes, and how impudently ye forge vpon vs a form of doctryne, which did neuer enter into our thogthes shall appere God willing bv answering to that, which ye call the confutacion of our third error, which thus beginneth.

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THE ADVERSARIE.

The authors of this wicked opinion,The 36. section. when they could not sufficiently confirme their errors, by the auctoiite of gods word, they inuented a new shift to approue it by gods secrete will. for say they: Thogh God by his reueled will, will all men to be saued, yet by hi [...] secrete will, he willeth many to be damned, by his reueled will, he will no wick [...]dnes, but by his secrete will he will Pharao to be hard hearted, S [...]m [...] to curs Dauid the patriarkes to sell their brother Ioseph &c. by his reueled will he wold [...] that, Adam should full, but by his s [...]cret will be willeth Adam to ful I maruel much where ye haue founde out this maner of doctrine for n [...]ther, Moses and the prophetes. nether Christ and his Apostles vse any such maner of doctrine. further what profit do yeto the pe [...]ple wi [...]h this d [...]trine? Sure I am that [...] cause many to conceaue an euill opiniō of God hereby. But now for asmuch, as the secrete will of God, [...]k [...]owe [...] to none but [...]o him self alone, who hath r [...]eled it to you? how can ye s [...]y this is god [...] secrete will? [...]f it was gods sec [...]e [...] will [...]hat Ad [...] should fall and you [...] it then it is both secrete and [...], both reueled and [Page] unreueled, both knowen, & unknowen. what greate absurditie is this? can a mā call that which he knoweth vnknowen? or that which is secret reueled. so may a mā say,Eccle. 3▪ hearing is not hearing, light [...]s no light. By this strā ge 6 doctrine, you wolde be counted wyse but you are so much from the right way,Oh that you could looke vpon that alwayes. that you are become foolish, you can not content your self with such thinges as it hath pleased God to reuele in his word for our comfort, but will nedes knowe gods secret will. Search not saith Sirach out the ground of things as are to mightie for the but looke what God hath commanded the, and looke vpon that alwaies, and be not curious in many of his workes, for it is not nedefull for the to se with thine eyes thinges that are secret. the medling with such thinges hath beguyled many a man and tangled their wits in vanitie.Prouer, 28 And in the Prou [...]rbe [...]: Eyke as it is not good to eate to much honie, euen so he that will searche out hiegh thinges, it shalbe to heauie for him. wo be vnto them (saith the Lord) that are wyse in their own sight,Esaie 5. and think them selues to haue vnderstanding. for he that presumeth to know the secret will of God, and thereby will confirme his error, he can not be reformed by gods reueled will,Rom. 12 which is the worde. Be not wise saieth Paul, in your own opinions. And the holie Gost: be not wise in your own conceat; but f [...]are the Lord and depart from euill,Prou. 3 so shall thy nauel be hole and thy bones strong▪ And I [...] but is not we that can fynde out the almightie.Iob 37 for in power, equitie, and righteousnes he is hiegher, then can be expressed. Let men therefor feare him. for there shall no man se him that is wise in his own conceat, we must not [...]eke out the, s [...]cretes of God, for we shall not preuaile,7 but bring our selues to consufion. If we go about to establishe our opinions by gods secret will, we must nedes f [...]ll in horrible darcknes and errors. for who can know what the will of God is, we must submitt our selues with all humilitie to the word, and there with great reuerence search out such things as are written for our comfort and edification. which we can not 8 duelie vnderstand without the spirit of God to teache vs, as it is written, oh Lord who can haue knowledge of thy vnderstanding and meaning, except th [...]w giue him wisdom, and send thy holy Gost from aboue?Sap. 9 But if we prepare our selues with r [...]uerence to read the word of God to the intent to vnderstand it to our consolation, and with humilitie subm [...]t our selues to do it, God will open to vs so much as is ether necessarie or profitable for vs.

ANSWER.

What confirmation our doctrine hath by the inuincible,To the 1. 2. 3. 4 and most euident testimonies of gods holie scriptures, I will not now dispute: onely I must cōpleine, that maliciously, and most impudently ye wrest our wordes, and peruert our myndes. And for the probatiō thereof [Page] I say that ye are neuer able to shew in any of our writings the wordes and sentences, which in this place ye affirme vs to say. ye be neuer able (I say) to proue that we haue written or taught: that God by his reueled will, will all men to be saued, and yet by his secrete will, he willeth many to be damned. That by his reu [...]led will he willeth no wickednes, but by his secret will, he will Pharao to be hard hearted, Semei to curse Dauid, the Patriarkes to sell their brother Ioseph, that by his reueled will, he wolde not that Adam shoulde f [...]ll, but by his secret will he willeth Adam to fall.

These propositions I say, you be neuer able to shew in our writinges, nether yet to proue that our doctrine did or doth tend to that end. for we constantly affirme that God reueled vnto vs his most holie and most iust wil in his plaine and holie scriptures, which do assure vs, that a separation shalbe made betwext the goates, and the lambes, that the one shal receaue the kingdom propared vnto them before all beginning, and that the other shalbe adiudged to the fyre which neuer shalbe quenched. That God stirred and raised vp Pharao, that his power might be declared in him, that these wordes God plainely spoke to Moises: I know that Pharao shal not permitte the people to depart, therefore haue I hardened his heart,Eu [...]. 9. that I may multiplie my wōders vpon him: that Dauid did represse the furie of Abisai, and of his seruantes who wolde haue killed Semei,2 King. 16. saying: suffre him to curse, for the Lord hath commanded him the Lord perchance shal behold my affliction, and shal reward me with good for his cursing this day. That Ioseph said to his bretheren,Gen [...]. 45 be you not moued with sorow, y• ye haue solde me, for the Lord hath sent me for conseruation of a great multitude, it is not therefore you that haue sent me hither, but God, who hath made me father to Pharao, and Lord ouer his hole house. None of all these I say do we cast vpon gods secrete will, as ye falsly accuse vs: but we do constantly affirme that his will, is so plainely reueled in these maters that such as shall denie any of them to haue bene gods wil, can not escape abnegation of his eternall veritie. And [Page] further we say that the fall of man, is plainely reueled vnto vs, not onely by experience, but euen by that same law which was imposed to him shortly after his creation, the transgression whereof made Adam and all his posteritie criminall and giltie to gods iustice: & that nether against gods wil reueled, nether yet against his secrete wil. for by his will reueled can no man further conclude, but this, that in what day soeuer Adā should eate of the frute forbiddē, that he should die the death. But Adam against gods command ement did eat: and therefor did he iustly vnderly the sentence of death. And thus do we referre to gods will manifestly reueled, what soeuer ye imagin, that we ascribe to his secret will. Nether yet nede you to maruell, if ye list to take such paines, as to read our writīges, where that we finde the doctryne that we teach (your surmised lie, we cast vpon your selues) seing that Moises, the prophetes, Christ Iesus, and his Apostles in all writings do affirme the same. But yet lest that ye should think that we attribute nothing to gods secret wil,To the 5 I will in few wordes confesse what we teach maintein and beleue, in that case. And that the rather because you gather agreate absurditie, not of our doctryne, but of that which ye falsely imput vpon vs, in this maner. for asmuch (you say) as the secrete will of God is knowen to none but to him self alone, Who hath reueled it to you? how can you say this is gods secret will? if it was gods secret will that Adam should fall and you knew it▪ then it is both secret and vnsecret, both reueled and vnreueled, both knowen and vnknowen. What greate absurditie is this?

To the which I answere according to your impudēt foolishnes, that because you fight with your owne shadowe, these yor dartes do hurt vs nothing, for we do not affirme, that we do knowe the fall of man by gods secret will, but by his will manifestly reueled vnto vs by his holie scriptures. Or more plainly to answer yor reasons, which you think inuincible: we say, that that wil which was secret in God before all time, was reueled to man in time by his owne word, and that from time to to time the same became more manifest, as sainct Paul [Page] witnesseth in these wordes: [...]phes. 3. To me the least of all saintes is giuen this fauor (or grace) that I should preach amōgest the Gētiles the vnsearchable riches of Christe, That I should bring forth to light before all mē, what is ye cōmunion of the mysterie wc was hid from all ages in God, who hath made all things by Christ Iesus, that the manifest wisdome of God may nowe be notified to principates, and powers in heauenlie things by the Church, according to the fore appointment of the ages which he hath made in Christ Iesus our lorde. so that we are now bold to say, that albeit no creature did knowe before all time what ordre God should kepe in the creation and disposition of all thinges in time: yet may we nowe I say be bolde to affirme that the secrete was hidde in the eternall connsell of God. That first he wold create the heauen the earth, the masse being rude, hauing darknes vpon the great depthe, thereafter that he wold make light putting diuision betwene the light & the darknes, and so forth as Moises hath declared the ordre obserued in the creatiō. And as those things were somtime secret, but now are manifest, reueled and knowen so likewies was the falle of mā, and the redemption which commeth by Christ Iesus somtime secrete in the eternall counsell of God, but nowe is most manifestly preached and declared by Christ Iesus, and by his holie Apostles. for nowe we know that God so loued the world, that his onelie beloued Sonne hath he giuen, that so many as do beleue in him, shall haue the life euerlasting. Which life was euen before all times in Christ Iesus, euen as we were elected in him before the foundations of the world were laid. And therefor I doubt not to affirme, but that the fall of mā and the remedie for ye same, was not onelie forsene but also before determined, and the frute which of the same should ensue cōcluded and appointed in gods eternall counsell before that euer Adam was created. the reason and probation [Page] hereof we haue before declared to be the issue of all things, as we are taugh by gods manifest word, yea by most euident experience. for who nedeth nowe to doubt, that it was gods eternall counsell, that man should fall from that perfecte image in which he was created and so become subiect to the death, to the end that the faithfull might receaue perfection, iustice and life in Christ Iesus alone, seing that scripture so manifestly affirmeth that we were elected in Christ Iesus before the foundations of the worlde were laid that God hath wrapped all nations in disobediēce that he might haue mercie vpon all,Rom. 11 vpon all I say which refuse not the remedie, frō all begining prepared, which is Christe Iesus, as ye Apostle witnesseth, saying: in him & by him, areal things created, & he is before al things,Colo. 1. & al things consist or abide by him, and he is the head of the bodie of the Churche, who is the beginning, the first begotten of the dead, that in all things he may hold the preeminēce. for it hath pleased the father that all fulnes should dwell in him▪ and to reconcile, by him al things to him self. This counsell I say was not temporal, as taken and deuised after the fall of man, but it was eternall, as the same Apostle witnesseth in these words:Ti [...]. 2 God hath called vs by an holie vocation, not according to our works but according to his purpose and grace, which was giuen to vs by Iesus Christ before eternall times, but is nowe made manifest by the appering of our sauiour Iesus Christ. But mark well that the Apostle saieth that grace was giuen to the faithfull by Christ Iesus from the eternitie of times which thus to Titus he doth confirme saying,Tit. 1. Paule the seruant of God, and an Apostl [...] of Iesus Christ according to the faith of gods electe, and the knowledge of the veritie, which is according to godlines in the hope of eternall life, which he hath promised, which is God that cā not lie, before the world began, and hath opened his worde at ye tyme appointed [Page] through preaching &c. And the same saieth Peter speaking of our redemption by Christes pretious blood,1. Pet. 1. who certeinly was preordinate, sayeth he, before that ye world was made, but was manifested in the last times. Hauing these I say most euidēt scriptures to assure our conscience that redemption, remission of our sinnes, grace, and recōciliation, were appointed for vs, yea and were giuen vnto vs before all times, what nede we to doubt, what was the counsell of God in mans creation, or what was his secret will in giuing to him the commādement of not eating the frute, and therefor you do not onely folishly, but also iniuriously in thus raling vpon vs, what strange and monsterous doctrine is this? to say things be secrete, and vnsecret, knowen, and vnknowene, reueled and vnreueled, as man should say hearing? is not hearing and light is not light. No such absurditie cā iustly be gathered vpō our doctrine, for simply we say yt thīgs somtimes kepte secrete in ye counsell of God, and vnknowen to the sonnes of mē, were after disclosed. and made manifest to the world, in so much, that light expelled darcknes from the heartes of the sonnes of light, and knowledge remoued ignorance from those, that were appointed to life. If these things do not satisfie you, yet my good hope is, that ye godlie reader shall perceaue, that most vniustly you accuse vs, as if in our doctrine were plaine contradiction. And yet as touching the secrete will of God we moreouer affirme, that our eternal election, in Christ Iesus, our temporall falling in Adam, our restitution to life, by the promes made, are not secret, but manifestly reueled. But why that so it pleased his infinite wisdome, and goodnes to dispose, and before ordeine the mysterie of our saluation: that first we should beare the image of the earthlie and carnall Adam, before that we should beare the image of the heauenlie and spirituall: that first we shuld be all wrapped in sinne, and by reason thereof in miserie & death, before that we should be perfecte iust, and come to felicitie, and life euerlasting, [Page] ād finally why yt it pleased his Maiestie to choose some: ād of this same masse to reiecte others, we say is not reueled, neither yet shalbe reueled before yt Christ Iesus appere in his glorie, whē the bookes shalbe opened and all secretes shalbe disclosed. To speake the mater so simply as I can, that ye haue no occasion to complein of obscuritie, I say that gods will in these subsequētes and in many others his wōderous workes is secret. first why did not God more, sodēly creat ye world? why gaue he to Adam no greater strenght? why did he permitt him to falle? why he did not prouide mannes redemption by some other meanes, thē by the cruell and ignominious death of his owne sonne? why did he choose the sede of Abraham to be his people, refusing and reiecting as it were the rest of the world? And finally why that God wold that his dear sonne should die in Ierusalem, called his owne Citie, by reason of the temple and sacrifices appointed? why (I say) that God by the figures of the law, and by his Prophetes had before spoken, that the Messias should suffer in that citie, ād that the builders, who then onely in earthe were reputed & knowen to be the Church of God, should reiect and refuse the chief corner stone Christ Iesus? In these and others the wonderous workes of God (which so far excede the reach of our vnderstanding,To the 6. 7. 8. that more able they are to quenche and swallow vp all light which remaineth in vs, then is ye great depth of the sea to deuoure our frayle bodies) do we hold the secrete will of God for a ruele of all equitie, perfection and sufficiencie, teaching and affirming that if any man of vaine curiositie or of deuelish pride, presume to define or determine vpon these or others his inscrutable secretes, the causes whereof (other then his secret, but most iust will) is not, neither shalbe reueled, till the full glory of the sonnes of God be manyfested, when the wisdome, goodnes, iustice and mercie of God shall so euidently appere to the full contentation of his electe, & to the most iust conuicting [Page] of the consciēces of the very reprobate, to whome shall be left no place of excuse, but in their owne consciences they shall receaue the iust sentence of their most iust condemnation. and so shall they in tormentes glorifie the most iust & most seuere iudgement of God, and his vnspeakable hatered against sinne conceaued. We teach and affirme (I say) that if any man in this life trauale to searche out other causes of these foresaid works of God (then his secrete will) that the same man hedlongs casteth him selfe in to horrible cōfusion, which he can not eskape without spedie repentance. And against such men are al the scriptures by you alledged, spoken and written, and not against vs, who as we affirme nothing which gods worde doeth not plainely teache vs, so do we cease curiously to inquire any cause of his workes, other thē it hath pleased his godlie wisedome, and mercie to reuele vnto vs by his holie spirit plainely speaking in his holie scriptures. And therefor to you it shalbe most profitable to trye and examine this mater with greater indifferēcie, then hitherto you haue done, and to ponder, and wey whether it be ye or we that be wise in our owne conceate, sight or opinion, or that go about to finde out the almightie,Rom. 12 that is to subiecte his Maiestie,Iob. 37 [...] and wisdome to the iudgemēt of our corrupt reason, You (I say) who vpon his words plainely spoken by the holie Gost, and vpō his works which he neither fearerh nor eshameth to attribute and clame to him selfe, dare make these blasphemous conclusiōs: Then is he more cruel then a wolf, then is he a dissembler, The saings of Castalio against Iohn. Cal [...]in. then beareth he hōny in his mouthe & gaule in his breast, then is he author of sinne, & him self thē is he vniust & cōtrarious to him self, or we yt cōmīg but onely to the sight of gods incōprehensible iudgements, with all trēblīg & reuerēce fall done before his Maiestie & wt the Apostle do crye, Oh ye depnes of ye riches & wisdome and knowledge of God, howe inscrutable are his iudgementes and vnsearcheable are his waies, who hath knowen ye minde of the Lord or who hath bene of his counsell, [Page] or who hath giuen vnto him first, that he should recompence him? for of him, and by him and in him are all things. to him be glorie for euer, Amen. Be you your selues iudges I say whether you or we do search out thinges that be aboue the reache of our capacities, and by that meanes studie to bring God as it were in bōdage to our reasons. but now that which foloweth in these wordes.

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ADVERSARIE.

Thy worde sayeth Dauid is a lanterne to my fete and a light vnto my steppes.The 37. section when thy worde goeth forth it giueth light and vnderstanding euen Vnto babes:Psal 119 all the wordes of the Lord are pure and cleane it is a shilde to them that put their trust in it. And the Prophet Esaya: if any mā lacke light [...]et him looke vpon the lawe, and the testimonie. we must not leaue the word and seke to establish our phantasies, ether by reason or gods secret will. for we are commanded that we turne not from the word nether to the right hand, nor to the left, that thou maiest saye [...]h th [...] holye Gost haue vnderstanding in all that thou takest in hand. This is sufficient for vs and this we oght for to do. But we knowe say you euen by the worde, that God hath a secret will, whereby he worketh all that pleaseth him verie well and can you proue thereby that God hath two willes?Pro. 30. God hath reueled so much of his will as is profitable 2 for vs to vs to knowe.Esa, 8. the rest which is nether necessarie nor mete for vs to know he hath not reueled. Is it therefore an other will? or is 3 that which is not reueled contrarie to that which is reueled? then shal there be contrarieti [...], in God, which is fals. if God in respect of his reueled will, wold not that Adam shoulde fall but in respect of his secret 4 will,Rom. 12 he wold Adam should fall then did God will two contraries which is impossible.Iob 37 was there euer any such monsterous doctrine taught God abhorreth a double heart which speaketh one thing and thinketh and other. and yet abhorre you not to charge God with that which 5 he cannot abide in his creatures that is that he should speak one thing, as that Adam should not haue fallen, and think and will the contrar [...]e that Adam should haue fallen

ANSWER.

The wil of God plainely reueled, in his holie scriptures we do not onely followe as a bright lanterne shining before vs,To the [...] for the directing of our pathes walking in the darknes of this mortalitie but also we affirme it to be of such sufficiencie, that if an Angell frō the heauen with wonders, signes and miracles wolde declare [Page] to vs a will repugning to that which is alredie reueled persuading vs vpon that, to ground our faith, or by that to rule the actions of our liues, we wold hold him accursed, and in no wise to be heard. and therefore yet once againe I cā not cease to exhort you, if by late reuelations ye (I mean some of your faction) hath receaued any newe knowledge of gods will, by the which you persuade others, that man in this life shalbe pure, and clean, with out sinne, that God shall expell it, not onely in the resurrection, but euen while we walk compassed with this corruptible flesh, euen as the bright sunne chaseth away the darck cloudes, that the children of God shal so beare dominion ouer the wicked in this earth, that all the proud tyrannes, and oppressors shall be come slaues to the godlie, and that shalbe their hell and punishment, as the earthlie reigning of the others, shalbe their heauen and ioye promised. Examin I say your selues, if that any of you be infected with these, and others mo grosse and foolish fantasies, which by gods reueled will, you be neuer able to proue. But as for vs we haue proued and offer to proue at all times by the reueled will of God, what so euer we teach, affirme or beleue,To the 2 of gods eternal electiō, or of his most iust reprobatiō for we cōfesse euen the self same thing which you alledge vs to say, which is that by the word of God we knowe, that God hath a secret, will whereby he worketh all that pleaseth him in heauen and in earth, and that also he hath reueled vnto vs so much as is profitable for vs to knowe, ether yet necessarie for our saluacion. for the which we praise his eternal goodnes and infinit wisdom & do affirme further (as before we haue said) that such as stād not content with that which is reueled, but arrogātly list to moūt vp to search the secretes of gods counsel, shalbe beatē downe againe by the brightnes of his glorie to eternal confusion, in a iust recompence of their presumpteous boldnes. And thus much with you we wil willingly cōfesse. but where vpon [Page] certen questions, you make such conclusions as pleaseth you, we cannot but accuse in yon that vnreuerent yea deuelish boldenes and pride, which in all men we condemne. But let vs heare your own wordes.

Can you proue thereby that God hath two willes, or is that which is not reueled contrarie to that which is reueled then shoulde there be cō trarietie in God which is false. if God in respect of his reueled will, wold not that Adam should fall but in respect of his secret will he wolde Adam shoulde fall. Then did God will two contraries which is impossible.

These be your wordes and seuerall reasons most blasphemously spoken,To the 3. 4. 5. not against vs but against gods eternall wisdome. against vs (I say) ye cannot speak them for no such doctrine haue we euer taught, for we most constantly affirme that the secret wil of God and his will reueled, is alwaies one, which is the manifestation and declaratiō of his own glorie, althogh it seme diuers in ye instrumentes as before I haue most manifestly dec [...]ared. and thus most iustly might I send you to debate your cause with him whose iustice, & wisdom cannot be subiect to the vanitie of your reason. But yet because no small part of this cōtrouersie betwext you & vs consisteth in this: that you can admit no will in God the reason and cause whereof, ye cannot see, perceaue nor vnderstand, and affirming the contrarie say, that of gods secret will, can nether man nor Angell perceaue assigne, or vnderstand any other reason, or cause, but his holie will onelie: and therefore with all reuerence do they stoupe, and couering their eyes, crie iust and righteous art thou oh, Lord in all thy workes, holie, holie, holie Lord God of armies. The vniuersall earth is replenished with the glorie of his Maiestie.Esay. [...]. Because I say a great part of our controuersie standeth in this point, I wil go through your questions, and seuerally answer to euerie one. first you aske if God haue two willes by reason that he hath a secret will and a reueled [Page] wil. I answere, that as God in his eternal God head is simple and one, so is his will in respecte of him selfe from all beginning simple and one, which is the declaration of his owne glorie. But because the instrumentes (in which gods glorie is and must be for euer manifested and knowen) be diuers, therefor hath gods will wc in him selfe is one, diuers considerations, effectes, & endes, in respect of the diuers instrumentes. for example God will the vessels of his mercies to be extolled to the glorie of the kingdome with Christ Iesus,Mat. 25 but he will the vesselles of wrath to be adiudged to the fire inquenchable prepared for the deuill & all his Angelles. Who doth not see, but in respecte of these diuers instrumēts the will of God hath diuers respectes, and diuers endes, and iustly may be called two willes or a dooble will? for it is one will to saue, and an other will to condemne, as touching the instrumentes & creatures saued or condemned. But in respecte of God the wil is one and simple, which is as before is said the manifestation of his glorie, which no lesse shyneth in the iust punishmēt of the one sort, then in the mercifull deliuerance of the other. And this much for the first. Secōdly ye ask, if yt wc is not reueled be cōtrary to that wc is reueled. To the wc I answere as before, that in respecte of God there is no cōtrarietie betwext ye will reueled and the will vnreueled. But yet may the creatures to whome God, doeth notifie his will by commandement, rebuke or exhortation, apprehend & vnderstand one thing, and yet it may be that God in his eternall counsell hath determined the expresse contrarie. if this to you at the first sight seme strange, yet my good hope is that examples in the scriptures proposed shall make the mater sensible ynough to the godlie and sobre reader.To [...] What do we think that Dauid did apprehend of that most sharp and vehement rebuke giuen vnto him by Nathan thē Prophete in the name of God? No dowt that he was the [Page] sonne of death, that God wold break the league and couenant with him, as he had done to Saule his predicessor. But was it therfor the eternall purpose of God that so it should be? The end and issue declareth the contrarie. Ezechias receaued the very sentence of present death from the mouthe of the Prophet Isaiah, who no doute came not with message at all aduenture, but at the expresse commandement of God, for so he affirmeth sayinge: Thus saieth the lord put ordre to thy house for thou shalt die and shalt not liue.Isa. 38. But was not therefor the cōtrarie (to witt that he should afterward liue fiftene yeres) determined in the immutable coūsell of God. The same might I declare by many other exhortations &commandementes, but with one I wil stād contented, which shall adde light to the former. Abraham was commanded by God, to take his sonne Isaak whome he loued, his onelie sonne, in whome the promes stode, and to go to the mounteine which God wold appoint, & there to offer him in sacrifice. What will of God did Abraham apprehend in this commandement during the iourney of thre dayes? God him selfe beareth recorde, that Abraham did so vnderstand gods will, that his owne hād was stretched out to kill his sonne, yea that in his heart he had killed him. for so saith the Angell: because thou hast donne this, and hast not spared thy onelie sonne, I shall blesse the. but whether had God in his eternall counsell de [...]ermined, that Abrahā should kill his sonne, as Abraham did vnderstand by his will reueled? who so euer dare so affirme maketh God subiecte to mutabilitie, and denieth him to be God, whose wisdome, knowledge, purpose and coūselles be stable and appointed from all eternitie. if with reuerēce the causes hereof be searched & inquired, ye holie Gost will answer yt good it was to Dauid thus to be humbled. that profitable it was not onely to Ezechias, but also to the hole Church of God after him, to cōme to the knowledge of his infirmitie, and of the agonye & battel [Page] which he susteined, fighting as it were agaīst gods iudge mētes. That by Abrahams, great obediēce, be we all instructed to obey God in all things which he cōmādeth, and to subiecte not onely our lustes and affections to his will reueled, but also our reason (appeare it neuer so probable.) With the which if we stand not satisfied, but quarreling with God, will or dare in a blynd fury ask, to what purpose commandeth, and speaketh he one thing, & meaneth the contrary? That deuelishe presumption shall fall down from the clouds, and break downe for euer the frantick heads of such vile slaues of proud lucifer. And therefor be ye warned, for vengeance is prepared for all such vnreuerent reasoners in gods perfect (but yet profound) iudgementes as ye declare your selues to be, in this which foleweth.

If God (say you) in respect of his reueled will, wold not that Adam should falle, but in respecte of his secrete will, he wold Adam should fall [...] then did God will two contraries, which is impossible.

Answere. Impossible we confesse it to be that contrarietie should be in that will, which in it self is simple and one. But how shall you be able to proue that God in reueling his will to Adam, had none other purpose nor will but onely that Adam, should not falle? (because say you) he said thou shalt not eate, I answer, & so said he to Abrahā thou shalt take ād offer thy sonne in sacrifice. And yet we knowe that the contrarie had he determined. O (crye you) God abhorreth a double heart which speaketh one thing and thinketh an other, To y• 5 and yet ye abhorre nes to charge God with that which he can not abide in his creatures, that is that he should speak one thing, as that Adā should not offēd, & will the cotrarie, as that Adā should offend. Answer, God if his good pleasure be, towch your heartes with such vnfeined repētance that you may vnderstand howe horrible be these blasphemies, which thus in your furious blindnes you spew forth against gods supreme Maiestie, for before I haue said they are not spoken against vs. for no such doctrine do we teach nor affirme, as that of which you gather [Page] these blasphemies, ād albeit we did, yet it were as easie for vs to dissolue ād vnlouse such deuelish knottes, as by instructiō of your father, you knit to trippe ye soules of the simple, & as it is for ye fote of the valiant & strong mā to burst a sondre the spiders webbes which ye venemous spider maketh to catch the impotēt flies and feble gnattes. And now left y• you should glorie as thogh yor reasons yet stoode sure. Let vs trie ād examine euery membre aparte. God abhorreth (say you) a dooble heart which speaketh one thing and thinketh an other, I answer: That as God is a spirit and hath neither heart nor bodie like as man hath, so must not his words, cogitations, and thoghtes be compared to ours: for as we be corrupte liers and vaine, so where we do speak one thing, and think an other, we do meane deceate, fraud, and destruction to our brother, to whome we promise trueth, fidelitie, & conseruation to our power. But God according to the puritie and perfection of his godlie nature in speaking to his creatures, and in creating of them must not absolutely haue respect to thē, but also to his owne glory. for what reason is it that God of nothīg shall make that c [...]eature by whome his glory shall not be manyfested? and therefor in speaking to Adam, and in giuing a lawe to him, God had respecte to his eternall counsell & purpose, as before we haue spoken, and hereafter shall rehears. But still crye you, that yet we burden God wt that which he cānot abyde in his creatures that is, that he should speak one thīg, as that Adam should not haue fallen, and that he ment the contrarie. for answer I ask of you, if ye will binde God to that lawe which he hath imposed to his creatures? And if ye will leaue none other libertie to God his soueraigne maiestie, then his lawe hath permitted to men subiecte to the same: and if ye dare promise to your selues that authoritie ouer God, girde your loines, and play the strōg champions: prepare your seates, appoint your iudges, cite, and adiourne him to appeare at a fixed day, to rendre [Page] a reason,The aduersari [...]s iudge of gods maiestie according to their blind reas [...]n. & a make an accōpte before you of his vniuersall regiment, in which (no doubt) ye shall finde many things more repugnant to your reason then this. You think I mock you in that I wil you to cite and call God to an accōpt, in very dede I do. for as your blasphemie & pride is vtterlie to be abhorred, so is your vanitie more worthie to be mocked, then your simplicitie in that case to be instructed. for what was he euer yet amongest the most ignorant ethnicks so foolishe or so presumpteous, but that he did confesse that the workes and wonders of the supreme God, were exempted from all lawe, and censure of mans iudgement. But in your presence, God shall haue no libertie to command, or forbid any thing to any of his creatures, but that he must nedes absolutely will the same, and for no cause or respecte may he will the contrarie, but that he shall haue a dooble heart, he shalbe a dissēbler (cursed be your blasphemie that causeth me thus to write) and in him there shalbe cōtrarietie. this is the reuerence which ye beare to gods infinite wisdome in all his workes, to the ground whereof ye can not atteine by your corrupt reason, that you burst forth in scoffing, mocking, and blasphemie. But yet to come more nye to the mater, I denie that iustly you can conclude any contrarietie to be in God, albeit that to Adam he said thou shall not eate, and yet in his eternall counsell he had determined that Adam shoulde eate, neither yet (I say) cā you be able to proue, that he spoke one thing & willed the contrarie, because he pronounced this sentence: in what so euer day thow shalt eate of this tree, thou shalt dye the death, but rather we maye most assuredly conclude, that both the precept, & the penaltie threatned to ensue the violation of it, was a plaine and manifest declaration what before was concluded in gods eternall counsell, as also that they were the meanes, by the which the secret will and good purpose of God toke effecte amongest men & was notified vnto the world. for if God had not [Page] before appointed the falle and the remedie for the same, he had not imposed vpon him a lawe, the transgression whereof, should bring death, but should haue suffered him to liue without such feare and bondage, as we shall do when victorie shalbe giuen ouer death, which is the sting of sinne, & ouer sinne also which had his power by the lawe. And therefor I say that gods commandement forbidding Adam to eate, and the punishment of death denounced, if he did eate, were nothing contrary to his secret will: but were the very wayes appointed by his infinite wisdome, by the which he had determined that his secrete will concerning the mysterie of mās redemption should be notified & put in execution. And albeit that such as in gods eternall election finde no swetenes nor comfort, fret, fume, storme, and rage at the onelie mention of it: yet neither dare we nor can we cōceale and suppres gods eternall trueth, infinite loue, and incomprehensible liberalitie towardes vs: neither eshame we to confesse our owne wretched pouertie, and iust condemnation, into the which oure father Adam willingly wrapped him self and vs. And therefor we constantly affirme that as we were elected in Christ Iesus before all tymes, so it behoued vs in time to fall in Adam, to the end that the bright glorie of God, might after shyne & appere before men & Angels. Proue nowe if you can contrarietie betwext gods will reueled, & his secrete will. How vaine is the difference, which you put betwene his will & his permissiō we shall shortly examin in this which foloweth.

§

§

THE ADVERSARIE.

The reason where with you go aboute to persuade this to be of trueth is very meane,The 1▪ argument. if a man (say you) could do any thing cōtrary to gods will, then were not God omnipotent,38. Section. wherefor what so euer [...] dōne, it must nedes be donne by the will of God, whose will no man ca [...] resist. I answere that God is goodnes it self, his will is alwayes good, yet man apt 1 to do & may do euill contrary to gods will, no [...] withstanding God remaineth omnipotent, suffering m [...]n to do euill whome he might destroy before he did the euill, if so it pleased him. Phara [...] obstinatly refused 2 [Page] to obey the will of God, yet was God omnipotent, for if God had list he might haue destroied Phara [...] at the first, and the arrogāt tyrān [...] was well worthie to be destroyed, yet God vsed towards him, by littel and litell 3 such encreasse of punishemēt as he might therwith haue ben am [...] ̄ded had not his malice ben and impedimēt. Christ as he witnesseth hī self w [...]ld haue gathered the Ier [...]solim [...]tans together, as the hē her chickēs, yet w [...]ld they not, God wold that the Israelites should entre into the land of Cana [...] and they wold not, wherefor they were caried back again through the wildernes where they perished. Againe when God wold not that they should entre, they wold nedes entre, and were put to flight of the Cananites. Thus we se plainely that many things be donne cōtrary to the will of God, which shalbe more largely declared hereaf [...]er, where we shal shewe howe God often suffered many things which he wold not yet to maintein this vntrueth ye alledge that which is written in Exodus th [...] 9. the Lord 4 hardened the heart of Phar [...]o. To the which I answere that which is writtē all most in the ēd of the same chapter, Phara [...] hardened his heart, he and his seruants: and that which is written in the chapter of [...]he first b [...] ke of the kinges. wherefor should you harden your heartes a [...] the Aegyptians and Pharao hardened their heartes. by these places I may prou [...] [...] well that Pharao hardened his ow [...]e hearte, as you cā proue, that God m [...] de him hard he arted, by that other text▪ wherefor t [...] vnderstād howe these 5 places do aggr [...], we must note first, that al the children of Adam haue a hard & wicked heart,Iere. 17. vntill they be mollified by the grace of God, as I [...]remie witnesseth saying: Amōgest al things liu [...] not, mā hath the most deceafull & stubborn heart & the lord saieth that he will take the stonie heart frō thē,Eze. 36. and gi [...] thē a heart of flesh▪ without they had a sto [...]e heart, he could not take it [...] thē If Phara [...] had a stonye heart, as it doeth well appere, 6 in that he [...] oppressed the people, afore Moyses spak vnto him, thē coulde it not be hardened more thē a stone, afore it had bene millified, which was not dōne. for he refused to knowe the Lorde, & se [...] n [...]t his heart to gods miracles, but at the first meting with Moises said, I knowe not the Lord▪ therfor Pharao willing [...]y & wittingly, did indure & retaine his hard sti [...]e heart, notwithstāding he ād his sorc [...]rers were [...]ōuict to grāt the miracles to be dōne by God, in so much that he desired Moises & Aaro to pray for him, cōfessing his office▪ but yet after that he was deliuered frō the present pl [...]gue, he indured his heart both he ād his s [...]rua [...]s so tha [...] as 7 the Apostle saieth, whē they k [...]ewe God they glorified him not as God, neither were they thākful, wherfor they were le [...]t to their owne lewd mi [...]des which is the cause of hard [...]ing▪ for mā being left of God, is nothing els, but a hard obsti [...]ate wicked creature, and cōforme to this meaning do the ancient 8 doctors interprete this place, God hardened Pharaos heart, that is to say, God suffered Pharaos heart to be hardened, as this, leade vs not into tōp taciō ▪ Iob [...]9. that is suffer vs not to be ledde into rēptacion. So Iob saieth▪ God hath take [...] wis [...]dim from the Estriche, that is as it [...] there God hath 9 not [...] giuen her vnderstanding. And of his f [...]iends Iob saieth. Thou hast [Page] wi [...]hholden their hearts frō vnderstanding that is thou hast not giuē thē vnderstāding:I [...]b 17. And thus mā [...]er of speaking is cōmon in the scriptures not onely of God, but also of mā as these,I [...]sue, 22 nowe you haue [...]idd the childrē of Israel out of the hād of the Lorde, that is you haue not caused th [...] to [...] in [...] the hād of the lorde. The phrase of the scripture being this truely vnderstāded▪ 10 the ma [...]er shalbe the easier for seing that God (as Iames saie [...]h) [...] no mā ▪ that is to si [...]ne, then did God neither hardē the heart of Pharao, not [...] him to do wickedly, but suffered him & gaue him ouer to the obstinate hard heart which he had already ād this is the greatest plague that chanced to man, to be [...]est to his owne lewd mynd as Saul because hē wold not obey the Lorde, he was le [...]t of gods good spirit & taken with an euill spirit, & thē from thence forth he became worse. and w [...]rse likwyes I [...]as king of Iuda, because he wold not heare [...]he voice of Zachari [...] the Prophet he was lest of God, slaine in his owne bed with his owne seruants & 11 foūd vnworthie to be buried in the sepul [...]hars of the kings. & his sonne Amasias, because be refused to heare the Prophet of the lord, and soght c [...]ūsel of the Ed [...]mites goddes, he as l [...]e of God, ouer cōme by the king of Israel, & afterwards by treas [...], his subiectes cōspired against him & killed him. Thus we see that there cā be [...] gre [...]ter plague, then to beleft to our selues & to be destitute of the grace of God. A [...] the yearth can be [...]o more gryueously punished, thē to lack the sunne & dewe. So the lord doeth punish 12 his vineya [...]d not wasting [...] him self▪ but taketh the hedge and raine from it▪ & suffereth it to be was [...]ed and ouertrode by others,Esa. 5. So Iob was plagued of God onely by suffering him to be plagued notwithstanding Iob say [...]th,13 the Lord hath giuen ād the Lord hath taken, which is not to be vnders [...]ād that the Lord did take his goods, but o [...]ely, suffere [...] the deuil to take them. So the Lord punished his people, not that he touched them, but I will hide, my face from them & will see what their end shalbe saieth the Lord. After the same maner oght that place, God hardened the heart of Pharao [...] be vnderstand, that it God suffered the heart of Phara [...] to be hardened, or left him in the hardnes of his heart, which appereth to be so of that wh [...]ch is wri [...]ten. Exo [...]e 10. chapter, how long refusest thou to submit thy self 14 vnto me, to let my people goe? by this we see, that the will of God was, that Pharao should let the people g [...]o. Secondly that Pharao [...]id not subrnit himself to God, that his [...]ind was not conforme to gods mynd. Thirdly▪ in 15 that he refused to let the people go, it was his owne dede and act [...] & not 16 gods for if I should gra [...]t, that it was gods will, that he should r [...]fuse to let the people goo, then did h [...] subr [...]yt him selfe to [...]he will of the Lord, which is cōtrarie to the word, thē should God ād he haue bene both of one mynd, And the will of God is all wayes good and iust▪ wh [...]ch you can not deny then Phara [...] refusing to let the people go. did well & [...]ustly, forasmuch▪ as it was gods will he should so do [...], wherfor Pharao oght not t [...] be punished for this good & iust dede. These & such like [...] [...]skape, affirming Pharaos heart to haue been actually indured of God.

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ANSWER.

How meane that euer our reasons be, yet great cause we haue to giue thanks vnto God, that ye in laboring wt all your wittes to oppugne & obscure them, are yet compelled by the inuincible grace of gods mercie to iustifie and illustrate the same. which shall plainely appere by this your first answere, which you make concerning the omnipotencie of God. forasmuch (say you) as God is goodnes it self, his wil is alawayes good, yet mā is apte to do, and may do euill, contrary to gods will, notwithstanding God remaineth omnipotent suffering man to do euill, whome he might destroy afore he did euill, if so pleased him: and so ye bring forth ye example of Pharao. I will not take in all points that aduātage of you wc I think you wold take of vs most gladly, if you had vs in such a streit as you haue here cōcluded your selues. for if mā may do euil contrary to gods will: so that God for no respect, for no end nor purpose wold that such wickednes should be donne (for thus you must applie your words, orels ye say nothīg against vs) and yet that it pleaseth God not to destroy the wicked doer, but to suffer him to do euill, whome he might haue destroied before the iniquitie cōmitted. What shall, I pray you ensue? but that either there shalbe in God two contrary willes, one that willeth no wickednes in no wyes to be donne, and an other that suffereth wickednes, yea and that is pleased to suffre & not to destroye the wicked mā [...] orels that there is a power aboue gods wil, which compelleth him to suffer that which he wold not: one of these two can you not auoyd. But I wil dealle more fauorably with you. Ye grant that God suffereth the euill,To ye 1. & 2. and that he might destroy the wicked mā before iniquitie be committed, if so pleased his godlie maiestie and wisdome. Do ye not cōsider that in this your confession, is no les [...]onteined then any of vs hath either written or spoken in this mater. for if gods omnipotencie remaineth as no doubt it doth, so perfecte and hole that he may not impede onely wicked men of their interprises, but also [Page] yt he may destroy euē Sathā him self, if so pleased his eternal wisedō, what can be cōcluded, but yt God willingly for causes knowē to his wisedome alone, permitteth & suffereth things to be dōne wc a [...]ter he will most iustly punish? And thus (I say) doth you own answer & confessiō iustifie or doctrine. for we do not teach yt wickednes pleaseth God, in so farre as it is wickednes: neither yet that God will sinfull actes to be donne, in so farre as they are sinfull, without any other further respecte. But we say that as the actiōs & cogitatiōs of the godly please God in Christ Iesus, because they are wroght ād inspired by ye power of his holie spirit: so yt the good workes, as patiē ce, iustice, chastitie, & suche lik, God will to be dōne, euē because the works be good & agreable to his owne nature: so say we that God will, yea and hath determined the works that be most wicked to be donne for y• purposes & causes cōcluded in his eternal coūsel. Which thing if we be able to proue by the euidēt scriptures of God thē oght you not to be offended althogh we preferre God to mā, and his plaine trueth, to your sophisticall euasiōs & colde interpretations of such places. for the auoiding the prolixitie of many, I will choose but two at y• most, plaine and most euident. Is it not a great & horrible sinne that a fals prophete shall come and deceause the people? Yea is it not likwyes sin, to deceaue ye Prophet? and yet God feareth not to attrib [...]t to him self bothe the one and the other. for no fals prophete dothe arrise, whō God for one of two purposes doth not stirre vp, to witt, ether to trie and examin the cōstancie & fidelitie of his seruātes, orels, to execute ād blind those, who delite not in the veritie. For Moises witnesseth in these words, if in the middest of the, there arrise a Prophet, and he shal giue vnto the a signe, and yet should say let vs go and serue strāge goddes heare him not, for ye Lord your God tempteth you, whether that ye wil loue your Lord, your God with all your heart, & in all your fowle. if it be the propre office of God to trye, tempt and examin ye heartes of his people & of his chosen children as the holie [Page] Gost affirmeth it to be. Then must you confes that the fals prophetes be gods instrumentes appointed for that purpose. And that God deceaueth the fals Prophet, Ezechiel in plaine wordes doeth witnes saying, ād if the Prophet deceaued speak the word, I the Lord haue deceaued that Prophet,Eze. 14 and I will extend my hand against him and I will roote him out from the midest of my people Israel. And the same doeth yet God hī self more plainly vendicate to him self in that solemned proclamatiō made in the eares of the prophet Micheas ād boldly by him pronounced in audience of two kings Achas & Iosaphat,3. Reg. 22. as foloweth: who shall deceaue Achas to vs? or who shall persuade him that he may passe vp, and fall in Ramath galaad, and there passed out a certen spirit & standing before ye lorde he said I shall deceaue or persuade him. And the lord said wherunto? & he said I shall passe out & be alieng Prophet in the mouthes of all his Prophetes: he said therfor thou shal deceaue him & thou shalt br [...]g it to passe: goo forth therfor & do euē so. And lo God hath giuē a liēg spirit in the mouthes of al these Prophetes & the lord hath spoken euill vpō the. If to make a publique proclamation to call for one to deceaue, to send him forth & to giue him power to do the same. be onely a simple permission, & a thing which God suffereth against his will, lett the indifferent man iudge. I think that no mā will deny the incest of Absalome openly committed, not onely to be sinne, but also to be so execrable & detestable a facte that nature it self (be it neuer so corrupt) must nedes abhorre it and yet I pray you what saith God that he wil do in that be half, let the Prophet witnes. Thus sayeth the Lord God (saieth Nathā) behold I shall rayse euill against the, forthe of thine own howse, and I shall take thy wyues and giue thē to thy neighbour, who shal slepe with them in the sunne. Thou did est yt facte secretely but I shall do this thīg opēly before all Israel, let ye vehemēcie of ye words wc here be spoken, be noted & be iudges your selues whether your interpretation be tollerable, he saieth not I shal suffer euil [Page] to come vpon the, but plainly he saieth I shal raise vp euil against the. And therwith not content, he saieth I shall take thy wyues, and to put the mater out of all controuersie he addeth, ād I shal giue thē to thy neighbour yea and that will I do openly. If to raise vp, to giue, & to do, be to permitt onely the thing which he will not, we must confesse our selues ignorant of the phrases of the holie Gost. this same might I proue by Iob, by Nabuchadnezer, by Salmanasar, by Syrus ād diuers others which for breuities saik I passe ouer. one I will recite wc I trust shalbe so plaine that the deuill him self by no subtilitie shalbe able to obscure the light of ye trueth. Was there euer any facte since the begining more wicked, if the instrumētes shalbe cōsidered, as was the cruell and ignominiouse death of the Sonne of God? And yet what doeth the holie Gost attribut to God in that case? him saieth Peter (beīg crucified) did you kill after that you had taken him by the hādes of ye wicked men being giuen by the appointed coūsell & fore knowledge of God.Act. 2. And after,Act. 4. they haue verely cōuened agaīst thy holie Sō ne Iesus, whō, thou hast anointed, Herode together & Pō tius Pilate, wt ye Gentiles together & ye people of Israell to do what so euer thy hand & thy cousell haue decreed to be dōne. Aduise well what ye wil answer, ye wordes are plaine, & so plaine yt you cā not auoide the. for he that sayeth the wicked mē did what so euer God did foresee & before dotermined, yea what his hand▪ yt is his power, and coūsell, yt he had before decreed to be donne, meaneth a thing of more greater importāce thē he yt saieth they did what God permitted and suffered to be donne. Consider forther yt you haue not to do wt men, as wt Augustine, Caluine and vs whome you call careles libertines, but wt the holie Gost speaking in Peter & in the hole Church of Ierusalem, yea speaking in the hole scripptures. for if not to spare his Sonne, but to giue him to ye deathe for vs, to cause our sinnes to make warre agaīst him, to punishe hī for ye same, in suche sorte yt of al men [Page] he was most contemptible for a season. if I say to giue to death to strike, to wound & punish, be actions, then did not God onely suffer his Sonne to die to be woūded to be smytten & to be punished without any will, that any such thing should come to passe, but he in his eternall counsell appointed the time, the place & the persons, whē, where, and by whome he should suffer ye same. for of loue he gaue him to suffer the trewe death: that we by him might receaue life. the time could not be changed & the cuppe which the father had giuen him he must nedes drinck, as in the figures was foreshad owed and by his own people, and gētiles, as the Prophetes, and Dauid, had before spokē. If in gods counsell gods gift, gods hand, and eternall purpose, before decreinge all things to come to passe, in the deathe of his Sonne, ye can se nothing, but a bare & simple permission, I can not cease to affirme, that as by falsifying such plaine scriptures, you labor to take from the Churche of God their most singuler cōfort left to vs in Christes death, so do you walk in darknes, & in y• same ye shall perishe except spedely you repēt. Howe one, & the same work, in so far as it procedeth from God, is most iust, most profitable & most mercifull: and yet as it procedeth from ye instruments most profane most wicked, damnable to thē selues, & most cruell, I haue aboūdantly declared, and after as occasion shalbe offered, shall touch by gods grace, so much as may instructe the sobre mynd, if it be ignorant: and also to put silēce to your venemous mouthes, be they neuer so impudēt. Because the scriptures which you heape together be either plainely repugning to your error, orels make nothing for probation of the same, I will so shortly as I cā go through them, onely noting wherin you abuse the wordes and mynd of the holie Gost.To the [...] The wordes of our master spokē in the 24, chapter of Mathewes Gospell serue nothing for your purpose. for in that place our Sauiour Christ Iesus speaketh as he that is the messinger of his heauēlie father, ād declareth that the Iewes obstinatly euen from their original [Page] had resisted God speakīg by his patriarks, prophets of old, & now last by his Sonne. he neither speaketh nor meaneth what wil, God had to saue his elect, neither yet yt will wc he had to gather & seperate thē frō v• world, but onely (as Moises and Elias had before spoke) declareth what fidelitie & diligence God had vsed in the generall election & vocation of that people, from time to time: and yet what had bene their obstinate rebellion & vnthankfull defection from him: by the which they killed the Prophetes, ād should kill his Sonne sent of God to call them from iniquitie. What hath this to do I say with that will, by the which God, in his eternall counsel hath made diuisiō, betwext the electe & the reprobate? If ye dare say that Christe in that place meaneth, in that he wold haue gathered those murtherers, and sonnes of murtherers as he doth witnes, he doth gather his chosen flock, him self wil cōuicte you of a lie. for he affirmeth the same to the scribes & pharisies, to whome principally he spake, in that place that they were not of his shepe & that therfor they could not be gathered to his folde, that they were not of God, & therfor that they could not heare his voice, yt he did not pray for y• world, and therefor they could neuer be vnited to God. You must declare howe yt God wold yt those Israelites whose carcases fell in ye wildernes should entre into ye land promised. If you say by any other will thē by his generall precepte giuē, yt they should go & possesse it, [...]e shall lack the testimony of the holie Gost. I haue decl [...]red causes most iust and most sufficient why God shall command, that which is iust right & laudable, albeit that man neither can perfourme his commandementes: neither yet that it was gods eternall will & counsell that all men should so do. And forther I haue declared iust causes, why God doth call many to repentance and felicitie, and yet that he choseth a certē to attein therto & entre the same. And so I say ye must proue yt God did other wayes will, them to entre into the lād, thē by his general commādement, before you be able to proue that any thing [Page] is done against the eternal and immutable will of God. I can proue that gods will was so plaine reueled that none of them should entre into the lād promised, yt it behoued ye hole armye to be receaued frome place to place til they were al cōsumed. Yea further I cā proue yt Moises him self could not obteine yt priuiledge to entre in nor the people, albeit that in prayer moste earnestly he required the same▪ proue if you can, that euer God reueled his will to any particulare persons (Iosua & Caleb onely excepted) yt they should entre in it. And thē may you say that either God did chāge his wil & purpose, orels that some thing was dōne against his will,To the 4. 5. 6 & 7. which he did permitte, but not will. I will answer there is no better argument to proue that God hardened the heart of Pharao, then that same wc you adduce to proue that Pharao did harden his owne heart, and yt God doeth suffer it to be hardened, but doeth not will it. This ye write. All the children of Adam haue a hard and wicked hear [...] vntill they be mollified by the grace of God as leremis witnesseth saying. Iere▪ 47. Amōgest all things liuing man hath the most deceatfull & stubb [...]rne heart [...] ▪ your libertie or ignorance in citing the Prophetes wordes passe measure,Eze [...]. 36 And the Lord saieth that he will take away the stony hearte from them, and giue them a hearte of fl [...]sh. no stronger argument nor reason I require to confute your error then the same, which you alledge for the establishment thereof for if by nature all be equall, and that onely grace maketh the difference, then we demād & ask whether that grace be giuen to some, and denied to others & yt by permission & sufferance, as you speak, or if it be the determined will of God that his grace ād mercie by Christ Iesus shalbe frelie cōmunicated with some, and that the same shall most iustlie be denied to others, albeit the causes to vs do not appere, during the time of this our martalitie. If you dare say that gods will in taking away the stonie hearte and in giuing the fleshie hearte, be nothing elles but onely a permission & sufferance without the operation and will of his Spirit, then may you reason that in the hardening of Pharao [Page] and of the rest of the reprobat there is nothing elles but a bare permission without any efficacie of gods spirit. But if it be God that worketh in vs the good will and perfourmance of the same, and that he hath mercie vpon whome he listeth. thē is it likwies, that God hardeneth whome he will. Mark & note y• wordes of the Apostle: He saieth not, he hardeneth whome he permitteth and doth suffer to be hardened, but palinely he saieth yt he hardeneth whome he will. The Apostle sawe none other cause why mercie was shewed to some and others were left in induratiōs, but gods will. Trew it is yt the reprobat of nature haue and frō their mothers wōbe doth tary with them, the mater of their induration. But the question is. What is the cause, that yt pestilēt mater is remoued from some, and why? dothe it remaine with others? If you answere because som receaue grace offered, and som refuse it. Ye haue said nothing, as more plainely I haue before declared▪ for alwayes we ask the cause why is the will of the one obedient to God, and why is the will of the other rebellious, considering that all by nature are equall. Althogh that you trauell to confounde the heauen and the earth yet shall ye be broght to this principall: that God hath mercie vpon whome he will, and whome he will he maketh hard hearted. And therefor as of his mercie and free grace, God worketh willingly in the one with his Spirit, softnes, & y• feling of mercy, so doth his iust iudgementes, & iust wrath against sinne couceaued by the spirit of sathan, work in the others hardnes obstinacie, & ye sense of his wrath. You reason affirming that Pharao had a stonie heart before that Moises spake vnto him, thē could not it be heardened more thē a stone a fore yt it was mollified▪ this yor reason I say is more then foolish▪ for I suppose yt you be not so brutishe, yt you wil affirme yt the heart of any tyrāne at any tyme, in naturall hardnes I meane to grope & fele, is cōperable to ye hardnes of a stone, but yt is a figuratiue speach by ye wt is declared ye vnchangeable hardnes [Page] of mans heart as touching ye naturall power of the same. foras the stone by it self can neuer com to any softnes of fleshe, so can neuer mā by any gift, which nature hath of it self, come to that humilitie and obedience, wc is acceptable before God. But doth it therof insue that one man is not, nor can not be more cruell then an other, yea that one and the same may not procede frome euil to wors, and by contempt of grace, make him self more hard and more hard: althogh his heart was neuer fully mollified. I think you will not affirme the contrarie. for the holie Gost giuing this exhortatiō: This daye if you heare his voice harden not your heartes,Psal. 95 doth confirme my affirmacion, which is, that men procede from hardnes to hardnes, yea from one sinne to an other, till their sinnes be becomme inexcusable, and so finally irremissible, because that obstinately they refuse grace offer [...]d. as Christ doth wittnes in these wordes, if I had not com, and spoken vnto them, they should not haue sinne, but now haue they nothing to cloke their sinne, for they haue sene, and hated not onelie me, but also my father. No man wilbe so fond, as to affirme, that the Iewes before Christs preaching and miracles, were cleane without sinne: but the cōtempt of grace did so augment and increase their sinne, that it became inexcusable. euen so say I that Pharao did harden his owne heart frome time to time becomming more vnthankfull vnto God and more cruell to his people. And ye foūteine of this induration and hardnes I confesse to haue bene borne with him, and that to raige against gods people he neded no impulsion of gods parte, but rather a brydle to impede his fury. But yet the question is not resolued as before I haue noted. for still we ask why was not that fountein shutte vp? why was not the naturall venim purged and his heart mollified? searche where you list, ye shall fynd none other reason nor cause, for the which the subsequent induration of Pharao did principallie procede but yt God in his eternall counsell for causes knowen to [Page] his wisedom alone had most iustly denyed to communicate his graces effectually with him, but had raysed him vp to haue his power shewed forth in him. And so God did hardē Pharaos hearte, not by permission onely but willingly withdrew his Spirit frō him as before is said.To the 8. 9 10 Wonder it is that amongest the ancient doctors ye will seke patrocinie or defense in this mater: seing it is a statute amōgest you, that ye will beleue nor admit the wordes nor authoritie of no writer, in any mater of con trouersie, but all things you will haue decided by the plaine scripture. And truly I am not contrary to your mynd in that case, so that you vnderstand, that ye will not admitt the authoritie of man against gods plaine trueth, nether yet that you will beleue mā any furtherthen that he prouethe his sentence by gods euidēt scriptures. If you had produced any doctor who had confirmed his interpretation by the plaine worde of God, of reason, I oght to haue answered, ether by the same, or by some other doctor of equall authoritie, orels to haue improued his interpretatiō by the plaine scriptures. but seing that ye produce none, ye leaue me at greater libertie. and yet I will shewe you the mynd of one doctor cōparable to any that euer wrote before him, ether in the latin or in the greke Churche, I meane of Augustine,Lib. 3. contra lul. ca. 5 who writing against Iulian the appostate, and against Manacheus who did affirme the self same thing that you do, to witte that God was a passiue God, that is, he did suffer all euill, and that against his will, but he did work none. Against him (I say) he thus writeth: wilt thou say (saieth Augustine to Iulian) that the wicked that be giuen ouer to their owne desires, are to be vnderstand onely left by gods suffering, but not compelled to sinnes by power, as thogh that the Apostle had not ioyned the suffering and power of God to gether, where that he saieth: if God willing to shewe wrath, and to declare his power, fuffered in great patience the vesselles of wrath prepared to destruction, wt of these two saiest [Page] thou, is written? And also, if the prophet do erre and shall speak, I the lord haue deceaued him, is this suffering or is it power? And after adducing the same wc we before haue alledged of Achas he addeth, did God these things ignorantly, or doth he any thing, iudgeing or doing rashly or vniustly? God forbid. it is not without cause that it is said: Thy iudgemētes are a great deapth it is not vaine that the Apostle crieth out: Oh the hieght a [...]d depenes of gods iudgementes. And after in the same place expounding these wordes: & lead vs not into temptation, after that he hath affirmed that God giueth ouer some for iust causes to their owne lustes and blyndnes as he gaue ouer Roboam to beleue, the fals and foolishe counsell of the young men (he saith) all these things doth God worke by wonderous and vnspeakable meanes, who knoweth howe to worke his iust iudgementes, not onelie in the bodies, but also in the heartes of men, he who maketh not the willes euill, but yet he vseth them as he will, seing that he can will nothing vniustly. Thus far haue I alleged vnto you the m [...]nd of one doctor in this our controuersie▪ when [...]e shall bring forth the mynd of any so well grounded vpon scriptures as he dothe this his sentence▪ I promyse to answer if I can. I am not ignorant that diuers of the doctors (yea and Augustine him self) in some places may seme to fauor your opinion at the first sight. But if their wordes in one place be compared with their plaine mynd and with the scope of their disputation in other places, it shall plainely appere that none that liue this day do more plainely speak against your error, then some of them haue written. The places of Iob manifestly and in plaine wordes,I [...]b 39 fight against you.I [...]b 17 for it is said in the one place thou hast excluded their heart from wisedome, and therfore this mater shall not be to their praise. and in the other: God hath taken wisdom from the Estrich, and hath not giuen vnderstanding vnto her, dare you affirme that in these [Page] wordes, there is nothing but a bare permission of gods parte? is there no difference betwext away taking and suffering to be taken away. if any difference be betwext these two maner of speakings, God giueth wisdome and God taketh away wisdome, then is your interpretation foolishe and absurd, nether yet is there any phrase of scripture, vnderstand it as you please, that can make God to call back that sentence which he hath pronounced,To the 10 to witt that he hath raysed vp Pharao to be an example to all generations folowing, what shall be the ende of those that obstinatly resist God. Who albeit he tempt no man to sinne by the power of his spirit yet as before I haue proued, he iustly giueth them ouer to the inordinat lustes of their own corruption yea he giueth them ouer into the hands & power of sathan to be pricked and stirred forward to all iniquitie that their damnation may be iust, and also that his vengeāce iustly deserued may the more sodenly falle vpon them. The mynd of saint Iames is onely to bring men to the right examination and triall of them selues lest that by flattery they beginne to seke ye originall cause of their sinne in an other, then in them selues. And yet doth that nothing impede, but that God in his maner (which alwayes is iust) doth hardē the heartes of those whome before he had reprobated.To the 11. 12. 13 14. 15 We confesse that no greater plague can chance vnto man▪ then that he be left to his own lewde mynd▪ for thē of him can procede no good nor permanent frute. But as the earth lacking rayne dewe and moisture must nedes be barren, and so at length subiect to malediction, so must men destitute of gods grace, with Saul, Achab, & others procede from euil to wors, till finalie they come to cōfusion. But were it not yt it is your cōmone custome to belie y• holy Gost, I wold wōder how yt you coulde be so impudent, as to affirme, that ye lorde doth punishe his vineyarde, not waisting it him self, but taketh the hedge and rayne from it and suffereth it to be wasted and troden of others. [Page] And that Iob was plagued of God onely in suffering him to be plagued. Assuredly this your affirmation declareth in you ether a most brutall ignorance orels an impudencie more then manifest. Ye will not deny that Israel & Iuda were ye pleasant vineyard somtymes planted by gods own hand: So doth he him self affirme,Isa. 5 and doth God no more in their destructiō but onely looke vpon thē as an ydle and vnwilling sufferer vpon the tragedie and myserable calamitie? he him self doth witnes ye contrary. for he saith I will plainely declare vnto you what I will do to my vineyard, I shall take away ye hedge of it. I shall break downe the wall that it may be troden vpon, I shall make it waste and shall also so forbid the clowdes yt they shall nether send doune rayn nor moistur vpon it. Note and mark well I besech you, god here speaketh nothing of permission, but all together of working, to witt of taking away and of breaking downe. And how I pray you came yt fearfull destruction to passe? the lord God of hostes (saieth the Prophet Isaiah) will take away from Ierusalem and from Iudath the stay and the strength,Isa. 3 euen all the stay of bread, and all the stay of water, the strong man and the man of warre the iudge and the Prophete, the prudent and the aged, the captaine of fiftie and the honorable and the counseller, and the conning artificer, and the eloquent man, and I will appoint children (note well what God speaketh) to be their pinces and babes shall rule ouer them &c. And after the Lord shall bring vpon the, vpon thy people and vpō thy fathers howse the dayes that haue not com from the day that Ephraim departed from Iuda, euen the king of Asshur &c.Isa. 7 In that day shall the Lord shaue the with a rafer that is hyred &c. The Lord him self doth further cōfe [...]e,Isa. 10 that the king of Asshur is the rodd of his fury and the axe in his hād, he sayeth to an hypocriticall nation will he send him: and I giue him commandemente against that people which hath, deserued my indignation I will giue him charge to take away, to [Page] riue and to part the spoile. And further in the same place God doth acknowleged the greuous punishment and myserable destruction of Ierusalem to be his owne work. for thus speaketh the Prophet: But when the Lord hath accomplished all his work vpon mount Zion and Ierusalem, I will visit the frute of the proude heart of the king of Asshur, and his glorious and proude lookes &c.

If these wordes may be attributed to him, who onely suffereth and doth not him self effectualy work, let indifferent m [...]n iudge. And yet speaking more plainely he saieth: I am the lord and there is none other,Isa. 45 I forme the light and creat darknes: I make peace and creat euill (that is punishement and plagues for sinne) I the eternall do all these thinges▪ Am os to whom the Prophet Amos dothe aggre vsing these same wordes: or shall there be euill in a citie (sayeth he) and the lord hath not donne it? The lord speaking by his Prophetes Ieremie and Ezechiel saieth: I shall send, and take all the nations of the north, and Nabuchadnezer my seruant the king of Babylon,Iere. 25 and I shall bring them vpon this land: I shall kindle the fire, augment and multiplie the flame,Ezec. [...]4 and I shall prophane (that is I shall make commone) my Sanctuary. If he that gathereth his warryers, that leadeth, and conducteth them, yea that giueth them strength agilitie and good succes, that putteth the sweard of his vengeance into their hand, that commandeth them to strike, and to spare none, doth nothing elles but suffre, I must confesse my self nether to know nor to vnderstand what it is to do, or what it is to work. Your bold impudencie affirming, that Iob was plagued of God, onely by suffering him to be plagued, is intollerable. Doth not God prouoke as it were sathan to trye his seruant Iob? saying hast thow not considered my seruant Iob,Iob 1 how none is lyke vnto him in the earth, an vpright and iust man, one that feareth God and escheweth euill. And after that sathan, vpon that occasion had defaced [Page] the integritie and iusticie of Iob, affirming▪ that easye it was to feare and serue God, seing that all thinges were prosperous and fortunate in his house and familie. God first by expresse wordes giueth to him power ouer all yt perteined vnto him: and thereafter he giueth ouer the body of Iob to the tyrannye of sathan, his life onely beīg reserued. Was this I pray you onely, to plague Iob, by suffering him to be plagued? Doth the father which commādeth his childe to be beaten in his presence, and commādeth how many stripes he shall receaue, nothing elles but suffer his childe to be beaten? or is he not rather the chief cause, as that he is the chief commander why his child is punished? O say you but God did not take his goods, To the 13 but onely suffered the deuill to take them, and so God did not punishe his people. for he touched them not, but hid his face from them, to see their end. Albeit your vanitie trouble me a littell, yet must it nedes returne vpon your owne heades to your shame. This is a good reasonly, God by him self tooke not Iobs goods from him, therefor he did nothing but suffer them to be taken: and gods owne hand did not touch Israell nor Iuda, therefor was he but onely a sufferer, and no worker of their punishment. I will make the like reason and argument. God by him self gaue no goodes to Iob, therfore did he nothing but suffer Iob to be enriched. An other, no visible hand was sene to touch Elimas the sorcerer,Act. 13 therefor did God onely suffer him to be blinded. If ye will affirme the former, to witt, that God did nothing but suffer Iob to be enriched: not onely shall Iob him self testifie against you, but euen sathan, althogh he be a lier, and the father of lies: yet in that case shall he conuince you of a most impudent lie. for he sayeth: Hast thow not made an hedge aboute him, and aboute his house and a boute all that he hath on euery syde? thou hast blessed the work of his handes, and his substance is encreased in the land. But stretche oute now thy hand and [Page] touche all that he hath to see if he will not blaspheme the to thy face. And if ye will say that God did onely suffer Elimas to be blynded: then shall the holie Gost speaking in sainct Paule conuict you. for he saieth behold the hand of the Lord is vpon the and thou shalt be blynd and shall not see the Sunne for a tyme. And thus shall you haue God, man, and the deuill to rebuke your vanitie. Be ashamed, repent, and giue glory vnto God, who feareth not to confesse that all instrumentes in heauen earth or in hell, be his roddes, his sword, and his hand, by the which he correcteth, he punisheth, he triethe, deliuereth, and saueth according to his eternal counsell and purpose.To the 16 To proue absurdities and inconueniences (as ye terme them) to folow our doctrine: thus you reason: If I should grant that it was gods will that he should refuse, to let the people goo, then did he submit him self to the will of the Lord. then, should God and he haue bene both of one mynd. and the will of God is alwayes good and iust. then Pharao refusing to let the people go, did well and iustly, forasmuch as it was gods will that he should so do. wherfore Pharao oght not to haue bene punished for this good and iust dede. And thus in conclusion, ye affirme that these inconueniences we can not eskape. I haue before sufficiently declared howe that no wicked man committing iniquitie hath any respecte or mynd to obey gods holie will, ether secrete, ether yet reueled, but folowing their owne rage and inordinate, lustes doth make as it were plaine resis [...]ance to God. and, therefore, how so euer they be compelled to to serue gods eternall purpose: yet do they neuer obey him in their owne heartes: but obstinatly they do rebell against his blessed will reueled. And therefor, as there is no conformitie nor aggremēt betwext the holy will of God, & their peruers & malicious will, so are they subiect to iust damnatiō, for their rebellion and disobediēce. And thus taking from you the ground & foundation wher vpon you think your selues moste [Page] assuredly to stand, I might suffer your vain building to fall into confusion But partly for the instruction of the simple reader, and partly to wōne some of you (if so please God) frō these horrible blasphemies, I purpose in this place to declare the difference betwext the holie will of God, and the wicked will of men, and why it is, that the worke of God is moste iust, and the worke of the instrumentes, vniust, and euill, reseruing the rest to better opportunitie.

The will of God must not be restreined to those thinges which externally we see donne or hear to haue bene dōne.The cause and endes of things that be wroght. But gods will must be extended to to those endes, for the which God worketh, and causeth to be wroght, all thinges from the beginning to witt, for the manifestacion of his owne glory, for the profit and saluation of his electe children, and for the execution of his iust iudgemētes, ether for a tyme to correct his chosen, orels for euer to punishe the stubborne and disobediēt, of the reprohate sorte. Becaus yt I suspect no man so foolish as that he will deny the will of God working to these endes to be most iust most holy, and most perfecte in it self: I wil labor for no probation of that parte. But because the instrumentes by whome God worketh,Who obey God, who obey not God. be diuers, we must first inquire and knowe what instrumentes they be that obey gods will, and therefor by him are reputed iust workers, and what they are that obey not his will, and so what so euer they do, are reputed inobediente. Onely those instrumentes do obey gods will, who hauing his will clearly reueled vnto them, do studie and indeuer them selues to obey, accomplish, and fulfill the same, and that of very loue, fre mynd, and zeale to obey his godlie Maiestie. the frutes and workes of these instrumentes, howe soeuer man doth iudge of them, doth God approue, yea euen albeit they appere to repugne to mercy, or to his lawe written. for the Israelites were deliuered frome theft by gods will reueled: albeit they spoyled and robbed (vnder the cloke of borowing) [Page] the Egyptiens of their substance. The maryners and the shipmasters being with Ionas, in that soden storme and tempest raised by God, were fre from murther and sheding of innocent bloode by gods will plainely reueled by ye mouth of the Prophet. Iehu was not onely iustified from all the suspition of treason, which men might haue gathered of his facte, but also from crueltie, in killing those idolaters, who manifestly declared them selues friendes to Baal: by that, that God did first reuele his will vnto him, sending his Prophet to anoynte him, and after approued his zeale, which he rewarded wt temporall promise of the kingdom to continue in his posteritie to the fourth of his sede. Thus I say doth God iustifie the workes of these instrumentes which obey his will reueled. And so I say yt they onely obey God that knowing his will do studie to obey the same. But contrary wyes, who soeuer doth any thing, ignorant of gods will not knowing the will of God reueled, repugneth or doth cōtrary to the same (howsoeuer he serueth gods eternall purpose) doth nether obey God, nether cā he be excusable before gods iustice. And that because in his work & fact he looketh nothing to gods will, nether yet to the end and purpose which God respecteth. And hereof springeth and artiseth the differēce betwext the workes of God, & the workes of mā, yea betwext the workes of the godlie, and the workes of the vngodlie. God worketh all his workes, to manifest his glorie, his wisedome, his power, his mercie, goodnes & iustice. The godlie moued by the holie Spirit, worke their workes to giue obediēce vnto God, to support their bretherē in their necessities at his cōmandemēt, and to punish vice according to his lawe. But the vngodly caried hedlonges by their own lustes, and by the fury of sathan, to whose power they are committed, work all their workes to reuenge them selues, to destroye such as they hate, and to promote their own entreprises without any respect had to God, to his will, ordinance or counsell.

[Page] One or two examples shall make this mater more sensible. The will purpose and coūsell of God in punishing Iob was to trye his patience, and of the same to leaue an example to all them that truely feare God to the end. And who dare deny this to be most reasonable, and most iust, that God examining sharply one of his childrē shall make him a scolmaster to all the rest? But what was ye will and purpose of sathan, and of the Caldeās, by whome Iob was punished? The will and purpose of sathan is plainely reueled to haue bene, that by those afflictions he fully purposed to withdrawe Iob from gods feare, and to cause him curse God to his face.The will of the Caldeās against Iob. The will of the Chaldeans is euident ynough, by the manifest malice of all such oppressers, who look to nothīg but to satisfie their own couetous myndes by the possessiōs of others, wc tyrannously and vniustly they by violēce spoyle. And thus doth ye diuersitie of the myndes of the workers, make ye plaine differēce betwext their vorkes. An other: God in expelling Dauid from his kingdom, in giuing his wiues with great ignominie to be defiled by his own sonne Absalom, and in commanding Semei to curse him, had respecte to his owne iustice, which can not suffer sinne vnpunished. euen in his derest children, thereby leauing exāple to all ages folowing, yt such as willingly wold not suffre gods greuous plagues, shall auoid manifest contempt of his holy commandementes. And this I think will all men confesse to be a work (in so farre as it is wroght by God) most iust,Of Dauids trooble Absal [...] Semei and Achitophel and most equall. for as God doth honor thē who do honor him, so must they be contemned, who cōtemne him. But what was the mynd of Achitophell counseller, of Absalom the incestuous adulterer, and of Semei the blasphemous curser? The one studied to make such hatred betwext the father and the sonne, as after should neuer be reconciled.

The vnnaturall & monsterous sonne declaring him self mortall ennemie to his father according to the wicked counsell, thoght to bind vnto him the heartes of the people. And Semei willing to make Dauid odious to all [Page] mē,Of the diuersitie inthe worke of the death of Christe. and to haue broght him, if possible had bene to vttermost desperation, powred forth ye vennym which before lurked in his hidde corrupte & stinking stomock. The same might I shewe in the precious death of the innocent Sonne of God. in which the great and vnsearcheable loue of God towardes vs doeth shyne, so that Christes death in so farre as it was the work of God, proceded from loue, from mercie & iustice. but touching the instrumentes, whome God vsed in execution of the same, as in an other place I haue said, they looked nothīg to gods counsell, but were altogether caried to iniquitie: some by auarice, some by pride, and by ambition, some, by malice hatered and enuie. so that amōgest them all, none was found that studied to obey God, nor his holy will reueled. And thus it is euident▪ why the work of God in such cases, is iust ād good, as it that is wroght in wisedom mercie and iustice: and that for most iust cau [...]es, purpose & ende. And why the workes of wicked men (supposing yt God in some respect will thē) are yet vniust and repugning to his will, neuer dōne to obey him, ād therefore are they and their workers subiecte to malediction, vēgeance & damnation, pronounced by God in his lawe against the workers of iniquitie. Nowe let vs examine your reasons. If it was gods will (say you that phara [...] should refuse to let the people go, then did he submit him self to the word of the lord, I deny ye cōsequent. for neither did Pharao knowe ye holiewil of God, neither did he submit him self to yt wc was cōmanded & reueled vnto him. The will of God was, in yt people to giue an exāple & testimonie to ye world, yt ye onely benedictiō of God, was sufficiēt to giue multiplication & encrease to his Church, euen against the determined fury of sathan, and of all wicked, that he wold giue vnto his Church being afflicted most ioyful, and most wonderous deliuerance: and finally that no obstinate enemie of gods people (how so euer they seme to rage and triumphe) shal in the end esca [...]p iudgement and vengeance iustly deserued. Do you think [Page] that Pharao either knew this will of God either yet that he reteined ye people in bondage for any of these endes? I think not. then did he not submitt him self to gods will▪ but obstinatly did resist, so farre of gods will, as was reueled vnto him. And therfor I say, that God and Pharao were of most contrary willes, and most contrary mindes. God willīg his Name, his power ād his wisedome, to be preached and praised to the ēd, for the deliuerance of his afflicted people. But Pharao willing to reteine in perpetuall bōdage the people, (whom God commanded him to set at fredome & libertie) to serue him, as he should commād. And therefor albeit that wicked Pharao was an instrument, by whom those things were broght to passe, yet were his workes neither well nor iustly donne, but tyrannously: and most obstinatly did he fight against God. And therefor in the end, most iustly was he punished. Behold your spyder webbes with les labor dissolued & burst (then I am assured) you and your great captaine Castalio did spinne knit & veaue the same to your great shame & perpetuall condemnation, except that spedely you repent. Now to the rest, which foloweth in these words.

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ADVERSARIE,

As for the sentēce which ye alledge God maketh hard hearted, whom he will, and of whom he will he hath mercie,The 3. Argument. this place hath bene very vnresonably wrested of some of you,The 39 section. so that therby you haue burdened God to be the cause of condemnation, who at his pleasure receaueth or resiseth such as haue either of paine or pleasure deserued nothing at all. 1 God forbid that any man should conceaue such a phantasie of God, but we must first learne how God lightened all men that cam into this world 2 which light who so refuseth, him the Lord by long sufferance, with bountifull benefites and fatherly corrections doeth call to repentance. But if we louing darknes better then light, will vtterly refuse light, or after we haue bene by the goodnes of God partakers of gods grace, do forsaik the couenant of the Lord, then hath he mercie on whom he will, and that for 3 his own saik, and others he maketh hard hearted, that is he giueth them ouer to their own hearts lustes, So that the cause of their induration, is not the will and pleasure of God which doeth nothing without a iust cause, but their obstinate wickednes which will not be reformed. These suffer iustly and the other receaue grace by the mercy fo God which may when [Page] he will, haue mercie, on whom he will, and that besides his couenant.

ANSWER.

Because that nothing resteth to the end of this y or book (your blasphemies and raling excepted) which is not sufficiently before answered, I intēd onely to touch those things which you vniustly lay to our charges,To ye 1 and frākly cōfesse in what pointes you and we do manifestly dissent in opinion, and doctrine. and first I say that most vniustly you accuse vs, laying to our charge that we burden God, to be the cause of cōdemnation, the which we all with one cōsent impute to mā, to sinne, and to ye deuil the first soliciter to sinne. And therfor, except that ye can note, and euidently conuict some one (or mo) of vs, that so hath written or affirmed of God, ye can not be purged from the horrible crime of vniust accusatiō, ād detestable sclāder. We vtterly dissent from you that God lighteneth euery man, that commeth into this world, in such sort as you affirme, that is, hat he calleth all to repentance & offereth light of saluatiō to all, so that God refuseth none, except such as vtterly refuse light, or such as haue bene partakers of gods grace, and do forsaik the couenant of the Lord. for besides the euident testimonies of the scriptures, the common experience frō the begīning doeth witnes, that God in that maner hath not illuminated euery man. for how many do perish in their mothers bellies? how many sodenly die before their reason can iudge of good and euill? how many are depriued of natural reason & vnderstanding? Yea how many remaine wylde & brutishe, liuīg like beastes and eating one another? how many do continewe all their life without any other knowledge of God, thē the visible creatures of God do teach them? which I think ye will not affirme to be sufficiēt illuminatiō to prouoke them to repentance or to atteine to life. I pray you what light had Esau refused when God pronounced this sentence: the elder shal serue the yonger. vpō the which the Apostle as before we haue declared doeth conclude [Page] that yer the children had donne either good or badde, the one was loued, & the other was hated.

That God doeth nothing without a iust cause,To ye 3 most willingly we cōfesse. But that there is no iustice in God, to the groud whereof, your blind reason doeth not pearse, we constantly deny. And therfor we must nedes affirme, that to seke an other cause of gods workes, then his holy will, is more thē impietie. for the causes be knowen to his wisedom alone, why some he hath chosen to life euerlasting in Christe Iesus his Sōne. and why that others are left in perdition the cause may be secrete (as Augustine speaketh) but vniust can it not be. because it procedeth from gods will, which is the perfecte rule of al iustice and equitie. If that ye crye till that the mountaines resound againe: the obstinat iniquitie of the reprobate will not be reformed, and [...]hat is he cause of their induration: in fewe and sobre wordes we āswere: That in mā there is no wickednes which God may not reforme, if so be his godlie wil and good pleasure.TO t [...]e 4. Albeit of these your wordes: God may haue mercie when he will, on whome he will, and that besides his couenante. some suspition may arise, that greatly you do not esteme that inestimable benefite granted vnto vs in Christe Iesus his onely Sōne. yet will I so fauorably interprete your wordes as I can. If ye vnderstand that such as this day be ignorant of God, ennemies to his trueth, & persecuters of his saintes, may sodenly or after this, be called to the trew knowledge of yt communiō which is betwext God and man, by Christ Iesus, I do fully agre with you. for so was Abraham, so was Paule, and so were the Gentiles: who long did liue without trew, knowledge of God, and without (as touching their owne apprehension) the assurance of his couenant and league. But if you vnderstād that God can or will receaue to mercie at any time such as he hath not elected to life euerlasting in Christ Iesus his Sonne before all times, we vtterly abhorre that error, as a pestilence most perniciouse. Now to that which foloweth.

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ADVERSARIE.

That place of the booke of [...]he kinges.The [...]. argu [...]ent. The Lord commandeth Semei to curse Dauid, I vnderstād so forasmuch as God is the author of all goodnes▪ ād of no euill, he gaue not a wicked mynd to Semei. But willing to exercis [...] his seruant Dauid, vnder the cr [...]sse,The 40. section. and fin [...]ing Semei a naughtie and euill mynded man specially towards Dauid, he gaue him the bridell, which being left of God, he by the intisement of the deuill, which was alredie in his heart, did curse Dauid▪ and Dauid being gouerned by the spirite 1 of God did paciciently suffer the wicked to curse him, h [...]ping that God, wolde turne his cursing into blessing▪ for this did Dauid knowe. that without the permission and suffering of God Semei coulde no more curse him then Balaam might curse the Israelites, it foloweth not therfor, that 2 God did effectually m [...]ue Semei to do the wicked dede, but onely s [...]ffered [...], yet if ye will seke to the litterall sense of this place and a [...]rm that G [...]d did effectually command Semei to curse Dauid, then I must go this 3 way to work with you: all that the Lord commandeth, is iust, if [...] be iust to [...]mmand to curse, It is iust to obey to curse. for the righ [...]ousnes of the dede, is knowen by the righteousnes of the commandemēt: as it is uniust to obey an vniust cōmandemēt, so is it iust to obey a iust cōmandemēt wherefor Semei obeing the cōmandement of God, which is iust, did iustly, you wil say tha [...] Semei did not obedien [...]ly, tha [...] is to obey God, but of an euill mynd cursed Dauid. I answer you after your own [...] saying, that this was also the w [...]ll of God that Semei should haue an euill mynd and not to please God cursed Dauid▪ for you say that God gaue him an euill mynd to curse Dauid,4 wherfor in tha [...] he of a disobedient mynd cursed Dauid he was obedient to God. and a [...] we haue said to obey God it is iust. I pray you then why commandeth Dauid,Iob. 17 his sone Salomon to punishe Semei for this iust acte, they which feare [...]hey hore frost, saie [...]h Iob, the snowe shall fall vpon them, likwies so long as you stick to your error, when you think to auoyd one danger, you shall fall into a greater.

ANSWER.

You do euer decline from the principall scope and so mak ye a fals conclusion,To the 1. & 2 for we do not deny but God finding in Semei at that time a wicked mynd towardes Dauid did lowse the bridle to his corrupted affections. but in two things do you and we differre. The first is that whether he found any wickednes in him which his godly power might not haue remoued, if so he had determined to haue donne from the beginning? And secondarily if so he gaue him the bridle, that he might not haue impeded the s [...]me, if such had bene his godly will: and therefore where you [Page] affirme that God did effectually moue Semei to that wicked dede. if you vnderstand that in so farre as the dede was wicked, the Spirit of God, I meane the holy Gost did not moue him therunto, I subscribe with you. for so outrageously to curse Dauid, in the day of his great calamitie, he was moued by that venime which lōg had lurked in his breast, and by the instigatiō of the deuill. But if thereupon you conclude, as that you seme to do by your manifest wordes, that God did nothīg elles but onely suffer him. Because I say that such ydle permissiō can neither agre with gods power, nor with his iustice, we must nedes affirme, that when God giueth ouer the wicked into a lewd, ād reprobate mynde, that thē as iustly he punisheth sinne by sinne, so doeth he more thē onely suffer.To ye 3. & 4. There is more required that a fact be iust ād iustly and obediently donne, thē a iust commandemēt. to witt: That he doer haue gods expresse commandement for his assurance. And secondarely that he looke, and haue respect to the same endes, which God hath vttered in his word. and last that he do it onely to obey God. Nowe proue any of these to haue bene in Semei, and I will confesse that ye haue once triumphed. I finde that Dauid did acknowledge gods commandement and coūsell, and therfor at that time wold he not arme him self nor his seruantes to take vengeance. But what commandemēt of God I pray you did Semei either acknowledge or confesse. I finde no mention that he excuseth him self, no not by any commandement that he had receaued of God, when after he submitteth him self to Dauid in the day whē he returned and came ouer Iordane. But I finde him plainely to confesse his offence saying: Let not my Lorde impute wickednes vnto me,2. Re. [...]. nor remembre the thing that thy seruant did wickedly, when my Lorde the king departed oute of Ierusalem, that the king shoulde take it to his heart. for thy seruant doeth knowe that I haue donne amisse. If Semei had either knowen any commandement of God, or if he had looked [Page] to the same end to the which God looked, he might haue had plausible reasons to haue persuaded Dauid, to haue shewed fauor and mercie vnto him. first he might haue said, Oh Dauid althogh thow was kīg, and that I did curse the, thow oghtest no more to be offended against me, then thow wast against the Prophet Nathan. for as he had gods commandemēt plainely to reuele thy sinne, ād sharply to rebuke the same, to the ēd that thou mightest be more effectually moued to repentance, so had I gods commandement bitterly to curse thee, to the end that thou mightest humble thy self before thy God, whom so highly thou hast offended.

These I say I had bene plausible reasons to haue moued Dauid to mercie. But the canckered conscience of Semei did witnes against him, self yt he to his knowledge had neither commandement of God, neither yet that he looked to any purpose or counsell of God: but onely to Dauids, vtter confusion & destructiō, which he maliciously soght. And so I say albeit that gods commandement in the self was iust. for the purpose and end which he had appointed, yet was this commandement hid to Semei, and gods purpose also vnknowen to him: & therfore was his fact neither iustly nor obediently donne. for a iust fact (as I haue before said) requireth a good wil to obey a iust commandement: and obediēce requireth knowledge of the will, which neither of bothe was in Semei. Nowe proue if you cā either iniustice in God who thus doeth vse this wicked instrumēt, or yet in Dauid his sernant, who in his testament commanded the dissembled hypocrisie to be punished. The rest of your vaine sophisterie, which of Castalio you haue begged, doeth nothing profit you. for albeit we should confesse that it was the will of God in some respecte, that Semei should haue an euill and inobedient minde: how shall you be able to proue, that therfor he did obey God? Is it not the will of God, that sathan, and the wicked world, of a wicked and malicious mynde, trooble and tempt [Page] his children in this earthe? Doeth it therfor folowe that Sathan and the wicked obey God? or doeth it not most iustly folowe, that because God will that our pacience should be knowen, & that the wicked from tyme to tyme procede in their impietie till the measure be full, that therfor they cā neuer obey God. And in this our affirmation we feare not so much the frost nor snowe, as that we lament your vncomelye iesting in gods scriptures. Thus you procede.

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THE ADVERSARIE.

An argumēt you make in that place of Genesis where I [...]seph saieth vnto his brethren,The 5 argument. God sent me hither, for your liues saik, and thereafter, it was not you that sent me hither, but God which hath made me a father vnto Pharao: of this do you gather, that the wicked dede which Iosephes brethern did in selling him,The [...] section. was the Lords dede, and secret will: But for so much as the patriarckes here committed double sinne, first, greued their father, and secondly, they did committe the greatest kinde of these, that is, to sell a mans child from him, which by the lawe [...]ght to be punished 1 by death. therfor may we see that this dede was not donne by gods will for [...] was centrarie to this commandementes, neither wil he any wickednes. but according to his nature which is euer good, he turned their wicked dede to a good end, for his seruantes Abrahā Isaack, and Iac [...]bes sake [...] for he sheweth mercie to the thousand genera [...]ion of them that loue him. this to be so, it is plainely proued by the latter chapter where Ioseph 2 saieth vnto his brethren, you thoght▪ euill ouer me. but God ha [...]h turned it vnto good, to do as it is come to passe this day. marke well what is here ascribed vnto Iosephes brethern and what vnto God. They thoght euill and God turned it to good. Then their minds and gods mynde were not all one, wherfor it was not gods wil that they should thus do wickedly, notwithstanding that this place of the last of Geneses is so manifest 3 and directe against your error, as can be, yet will you not agree to the trueth, but flie to your shamefull shift of gods secret will. for 4 here you say that it was gods secret will, that this should so come to passe so that the patriarkes thoghtes were moued to do this by God. Thus you attribut to God that which is propre to the deuill, by the testimonie of the 5 word: Wherby we be taught that the deuill moved mē with euill thoghtes. God commandeth vs to resist euill thoghtes which if they come of him then commandeth he vs to resist him self. Iames saieth, that no man is tempted of God. But to moue with euill thoghtes is to tempt, all is good which comme [...]h from the father of light wherfor if euill thoghts come 6 from him they must be good, then was Iosephes saying vntrewe, you thoght euill over me, but you grant euill th [...]ghtes to be euill, and yet you [Page] say, that they came from God, then may we call God the f [...]ther [...]f dar [...]knes: because from him came euill thoghts which are darknes. And wher you say [...], that God doeth hose things for his owne glory I a [...]swer that saying 7 is but vaine▪ for we glorifie him whē we iudge him worthie to be glorified, as Nabuchadnez or being chāged into a brutishe nature hauing experience of the iustice & power of God he gaue glory to God for as much as he did see & iudged God to be iust, God wilbe gl [...]rified of all nations,8 then must gods works be such as all nations may knowe [...]hem and praise them, yet is [...]here no nation which at any tyme shall acknowledge God to be iust, for because he punished a man for the offence, wherunto he him self did prouoke him. The Philistians priestes and so [...]h sayers gaue glory to God & iudged him to be iust in that he plagued Phara [...] in that he hardened his heart against God, desiring their ruler▪ by the same example not 9 to hardē the [...]r heartes against God, but to send away the Ark of the Lord, lest he likwies plague them. But if the Philistians soth sayers had knowē (as ye presume to do) that God did harden Phara [...]s heart, what [...] coulde they attribut to God for punishing Pharao for that thing wher [...]of he was the author him self, mouing and forcing Pharao therun [...]o, seing as you haue said, no man is able to resist his secrete will, what iustice had it bene to punishe Semei for that o [...]fence, where of God was the author commanding him to do it: Dauid Saieth, thus the Lord is knowen to execute true iudgement, when the vngodlie is trapped in the workes of his [...]wne 10 handes, not when he punished for the offence wherunto he moued men him self. If God should punish a man because he hath a beard, should any glory redound to God thereof, seing he hath giuen vs beards him self▪ But here you be very religious, and say we oght not to speake so vnreuerently of 11 the wo [...]k [...] of God, for this is the secret iudgement of God vnknowen to vs I answere there be some secretes of God vnknowen to vs. But the iudgement of God is knowen & made manifest to vs in the word, and after this word (as saint Paul teacheth) not after your secret iudgement shall God iudge the world, & so shal God be glorified of all godlie & vngodlie forasmuch as all shall iudge is to be iust, & they which haue not obeyed the trueth (not your vnknowene trueth) but that which is knowen, that is [...]he word, shalbe punished ād they which haue obeyed to the [...]rue [...]h, not secr [...]t 12 as yours but reueled in gods word, shall receaue their rewarde. Moreouer if this be the secret iudgemēt of God, who reu [...]led it [...]hē to you H [...]we do you knowe it to be secret, is it secre [...]e which you knowe and teach [...]n 13 dede I thīk it to heso, for it is so secret, that I cā not cache no holde of it. But herin I de perceaue, not the secret, but [...]he manifest iudgemēt of God. which suffereth you to erre thus because you with holde the trueth is vnrighteousnes,Roma. 1 ād according to your knowledge you haue not glorified God, neither haue you bene thankfull, but wax [...]d full of vanities in your owned imaginations. wherfore my counsell is that you [...]urn [...] again [...] from [...]hat infi [...] [...]tie wherin you haue drowned your selues, beleue [...]he worde & s [...]k [...] no forther for it is the power of God to salutation to euery one that beleu [...]h.

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ANSWERER.

As your most pestilent sect,To ye 1. & 2. euen from the first originall of it, hath with all malicious craft labored to subuert and confound gods most perfect ordinance, so do you in this mater confound those things, which we most plainely ād most destinctly set a parte, and deuide them the one from the other. for first you are neuer able to proue that any of vs hath alledged, or yet doeth alledge the word or fact of Ioseph and his brethren, for any proof of gods eternall election, or most iust reprobation. but to declare that such is gods prouidēce towardes his chosen childrē, and towardes their saluation, & preseruation of his church, that what so euer sathan and wicked men imagine to the destruction of gods elect, that same doeth his infinit goodnes conuert to their profit, comfort and ioye. And so this is the first, that impudētly ye confounde, to witt his prouidence which extēdeth to all his creatures, with his election which perteineth onely to his children. The second is, no man hath euer put more plaine difference betwext the wicked will of Sathan, the corrupt and malicious will of man, and the holie ād most iust will of God, thē we do in all or doctrine ād writings. And yet ye accuse vs, that we attribut to God that which is propre to the deuill, that is to moue the thoght of men to do euill. Howe far that impietie is from all our cogitations, as God one day shall manifestly reuele to your eternall confusion (except that spedely you repent) so may all godlie men who either haue heard our voices or redde our writings, beare record how iustly you accuse vs. we constantly affirme that God neither moued by his holie spirit, the heartes of the patriarkes to enuie ād hatred, neither vet of Pharao to crueltie, neither yet to iniquitie. for that is naturally borne with all men, and nedeth the power of the potent Spirit of God to extinguish and quēch it, but not to inflābe and kindle it. But yet we say that God who out of darknes produced or broght forth light, had in yt most [Page] detestable facte of the patriarckes, both his will and his counsell, farre cōtrarie to their myndes and purpose: euen as h [...] had in the cruell and most vniust death (as cōcerning the instrumētes that were the executers) of his deare sonne Christ Iesus. nether yet doth it ther of folowe, yt euill thoghtes, whereunto we are comanded to resist, are moued by him, or yet come from him. for the fountaine thereof doth euerie wicked man so fynd within him self that his owne conscience shall conuict him that no where elles is the cause of his iniquitie (& of the seuere punishment, which for the same he shall susteine) to be soght but onely within him self, and as proceding of him self by instigation of the deuill: into whose power he is deliuered (as was Saul and others) by the inscrutable and incomprehēsible (but yet most iust) iudgemētes of God. If in you were ether modestie or discretiō,To the 6. 7. 8. 9. 10 to iudge of those thinges yt be well, & godly spoken, or yet docilitie to be taught in those thinges wher of vterly ye declare your selues ignorant, ye coulde not thus as in a furious rage spewe forth your venim against gods supreme Maiestie. for your horrible blasphemies are not so much spoken against vs, as against God. As for vs, they do no more obscure the manifest light of our doctrine, then if in your despyte, ye should spitt against the bright sunne to impede the brightnes therof. for in none of our writinges be you able to shewe any of these sentences, which maliciously & without shame you laye to our charge:

Euill thoghtes come▪ from God. God punisheth mā for the offences wherof he is author, and wher vnto he prouoketh him. God moued and forced Phara [...] to pnuishe the people.

These I say and others your horrible blasphemies (which we so detest, that we affirme, the first authors of them to be worthie of most sharp punishment) you be neuer albe to shewe in any of our writinges. And this might serue for a sufficient answered to all your dispitefull raling. But lest you should still glory in your iniquite and grosse ignorance, I will discouer the same [Page] folowing your answer, in the wordes of S. Iames saying God tēpteth no man. if ye affirme yt God nether tēpteth ye obeidiēce of his seruātes, nether yet sendeth false prophetes to tempt his people, his plaine scriptures will rebuke your vanitie. for God tempted Abraham, he tempted his people fortie yeres in the wildernes, he tempteth also by sending fals prophetes, as Moises doth witnes. And therefor ye must be compelled to grant, that this word tempting or to tempt is diuersly taken in the scriptures: somtimes to trye and examyn, somtimes to bring to light and knowledge thinges that be secret in mans heart, sometymes to seke by experience a certentie of thinges spokē, pronounced, or affirmed, and somtymes moue, or to prouoke to iniquitie: & in this last signification we confesse that God tempteh no man. for as the mater of all iniquitie lieth within man, so is he prouoked, moued, and stirred therunto by his owne lustes, and instigation of the deuill onely. And thus albeit we grant that to moue euill thoghtes, is to tempt, yet we denye ye cōuersion. which is this, Ergo to tēpt is to moue euill thoghtes. But let vs heare forther of your profound vanitie: all is good say you that commeth from the father of light (God grant that in your heartes ye were assuredly so persuaded) if euill thoghtes come from him they must be good. and so you conclude, that then was Iosephes wordes fals, and that God may be called the father of darknes (O execrable is your blasphemie) because from him come euill thoghtes which are darknes. Answer. If any of vs haue so written or spokē, let vs be stoned to death as execrable blasphemers. And if that ye in your blind fury do therewith vniustly burden vs, althogh ye may eskape the handes of man, yet shall you not esskape gods seuere and soden vengeance. It is malice that will not suffer you to vnderstand howe that these euilles whiche men willingly comitt; in so farre as they com from God are iust, profitable and good. for we most constantly affirme [Page] that the damnation of the deuill, the induration of Pharao, the deceauing of Achab, and other such, in so farre as they proceded from God, are his iust and good workes, because they are the punishment of sinne, the excecution of his iust iudgementes, and a declaration of his iustice. which iustely is armed against the obstinate rebellion of Angelles, and men. but thereof to conclude, ergo their euill thoghtes, their malicious myndes, their hatered and crueltie came immediatly from God, is more then a blasphemie. for all these be, and are found within the offenders, which God doth vse not by an ydle permission (for that is a thing most contrarious to his iustice) but effectually as his wisedome best knoweth, they shall serue to his glory, & yt for vtilitie of his chosen children. I say it is a thing most contrarious to gods iustice & power, ydly to suffer iniquititie to be done, if he had no further respect then to the facte, as it is committed. for as a man can not be excused, who may impede murther and doth it not, so can not gods iustice be excused by your ydle permission, if he had no further respect, but to thinges as they be dōne by man. And so is gods iustice rather accused then mainteined by the foolishness of your curious braynes, saying God permitteth many thinges which he wold not. what vanitie is this? Is it not a thing confessed amongest all, that gods power is omnipotent? who then cā compelle him to suffer, that which he wold not? And why doth he willingly suffer thinges, which in his law, he hath forbidden? I answer, for the manifestation of his own glory which is more precious then the heauen and ye earth, and all the creatures in ye same conteined. And thus doth vanitie cause you to fear that gods iustice shall fall into decay, except it be vndersett & vpholdē wt your foolishe distinctiō, betwext his will & his permission. but we feare not to affirme yt he permitteth nothing, which in some respect he will not. for as he is omnipotēt & a most louing father so should he suffer [Page] no calamitie to come nor crueltie to be vsed against his children▪ except he did before see, yea and before determyn their cofort & his glory to arrise of the same. And will you say yt gods glory the cōfort and y• preseruation of his Church is an euill work? because that wicked men are instrumentes, by whome gods eternal counsell is broght to passe. Was the exaltatiō of Iosephe to honor, the preseruation of Egypte, and of other nations from famine, yea and the feding of Iacob and his familie, an euill work? because that, Iosephes brethren of malice and enuie did sell him to the Ismaelites, and they for lucre did seli him againe to Putiphare, whose wyfe of malice did moste vniustly accuse him, & so being in prison at length he was broght to the knowledge of Phirao, and so was promoted for his reuelation, and wisedome to honor and dignitie. O say you it is not this that we do lay to your charge, but you affirme that God was author of the malice, and of the wicked thoghtes of Iosephes brethren. You do belie vs most maliciously. for we constantly denye that God ether powred in them any malice, o [...] did moue by his holie Spirit any wicked thoght into them. for those we say they had of nature, in so farre as it is corru [...]ted. But we say that God vsed their wicked thoghtes and malice to his glory, and to the full comfort of him whose destruction they soght, and that he did not ydly permitting them, but effectually working by such instrumentes and meanes as his wisedome had before appoīted. Rage now as you list. for albeit to you this saing is vaine yt God worketh all thinges for his owne glory, yet will not God haue his glory measured by ye vanitie of your braine. We gl [...]rifie God say you, when we iudge him w [...]rthie to be glori [...]ied. Answer if you vnderstād that then onely, and at none other time elles do mē glorify God, but when they confesse him worthie of glory, you are ignorant, foolishe, and manifest liers. for your argument is no better, then if I should say: man slepeth in the night season, therfor no man may or can slepe at [Page] any other time. If your master Castalio had considered that an argument made, a specie ad genus, negatiue is vaine and foolishe, he had not heaped to gether so many sophisticall reasons: by the which you and others are abused. To make this mater some what more plaine: If ye glorie of God cōsist in the manifestation of his mercie, of his trueth, of his power, of his wisedome and of his moste iust iudgementes, then do all creatures glorifie, God, whether they iudge him worthie or vnworthie of the same. for Dauid affirmeth that the heauens declare the glory of God, and yet haue they nether iudgement nor vnderstāding: the heauen and the earth saieth Isaiah are replenished with his glorye.Isa. 6 And in an other place the beastes of the field shall preach my glorye the dragons and the birdes of eastriches, and Achan also was cōmāded to giue glory vnto God. The earth, shalbe compelled saieth Habacuc to knowledge the glory of God. Zacharie also the Prophet saieth for his glory hath he sent vnto the nations which haue spoyled you. finally shall not sathan and the reprobate in their iust condemnation giue glory vnto God? and do ye think that all these creatures, iudge God to be worthie of glory in such sort as they acknowledge his power, his wisedome his iustice, & frō their hole heart submitte them selues to his holy will? I trust you do not. for we knowe that sathan is a spirit confirmed in malice, and rebellious against God, & yet is he cōpelled euen in tormentes to giue glory vnto God, in so farre, as in his iust dā nation he declareth gods power and iust iudgementes. And therefor I say that you restreine the glory of God with in to streit & narrowe limites, when yt you will that it shall extend no forther, then to suche as from their heart iudge God worthie of glory, ye wc perteineth to his chosen children onely and can neuer be giuē by the reprobate. for such glory must procede frō faith, wc is not cōmone vnto all, but is the speciall gift giuē to gods elect: & yet neuertheles by other meanes God declareth [Page] his glory, euen in the vesselles of his wrath, as is before declared.

Of the example of Nabuchadnezer ye can make but a particular cōclusion in this for me, Nabuchadnezer after he had felt the iust punishement of his pride and arrogācie, gaue glory vnto God: Ergo some man after punishmēt giueth glory vnto God. If you make your cōclusion extend any further, it is fals. for if you say that all men after punishment giue glory vnto God, wt the same confession that he gaue, many examples may be showen to the cōtary. if you saye that none other giueth glory vnto God, except such as so be punished: that will be proued likewies fals. And if you say yt gods glory doth shine in none, except in those that acknowledge & confesse God to be mercifull and iust, that is most vaine of all, and thus I say your conclusion must be but particulare.

The reasons & the cōclusion, which you make vpon these wordes of Dauid: Praise God all you natiōs, are so foolish, on the one parre, and so filthie and execrablevpon the other, that amongest all nations ye oght not onely to he mocked, but also to be had in horror and detestation. first you say. If God must be praised amongest all nations, then must gods workes be such as all nations may knowe them and prais [...] them. I answer, euen so they are, and such amongest all natiōs as haue ye eyes of their myndes illuminated by gods holie spiri [...], do see iust caus why yt they oght to praise gods wisedome, euen in all his workes. But you procede saying there is no nation which at any tyme shall acknowledge God to be iust, for that be punishe [...] ma [...], for that whervnto he him self did prouoke him, and so after the example of the priestes of the Philistines, ye ask this questiō: If God should punishe man because he hath a beard, should any glory redound [...] God there of, seing he hath giuen vs beardes his self, And so you skoffe & iest at vs, saying yt we be very religiouse: because we say that none oght to speak so vnreuerently of gods workes. God is witnes that I write notwithou [...] some grief of heart, nether yet yt I affirme this, which I am to speak. for priuie hatered, wc I bear against the persone of any [Page] man. But in gods presence I say, that rather then such horrible blasphemies should haue bene fostered in my heart, deuised in my braine, written by my pen, and pronounced by my mouth and tongue, that rather I wold my carcasse should haue suffered most cruell and vile death. yea and further I say, that better it had bene, for you neuer to haue bene borne, then thus blasphemously to expose gods great Maiestie to opprobrie ād mockage. for I appele to the iudgement of the heauen and the earth, and of all creatures in the same conteined, if euer that Iulian the appostate spake more disdainfully of God, then here you write. But for the instruction of the simple reader, to answere you more reasonably, thē your vnreuerent skoffing deserueth, I say first, that the mynde of Dauid was not to teach vs what euerie nation and euery particulare man amongest the Gentiles shall do,The place of Dauid. but what was the duetie of euerie nation, euery people and euerie man to do, when gods mercies should be offered vnto them. And therfor if you conclude all natiōs do praise God, in such sorte as Dauid meaneth, because that the holie Gost by his mouth commādeth all nations to praife God, you make no better an argument, then if ye should affirme, that euery man loueth God with all his heart, with all his mynd, & with all his strength, because that God so commandeth. This is one portion of your ignorance. The second foloweth, gods workes, say you, must be such as all nations may knowe them and praise them. I answer, if you vnderstand that al that praise God vnfeinedly from their heartes must haue some knowledge of his mercies, goodnes, iust iudgemētes and wōderous workes we distent not from you. But if you say (as by your proces is euident, that you do), that except all nations perceaue and vnderstand the very grounde of gods iustice, that God amongest them shall haue no glory. then as we lament your foolishnes, so we detest your error▪ for albeit that the [...]aturall man can neuer atteine to the knowledge [Page] of those things which God purposeth, yet shal not God be defrauded of his golry, no not in the most carnal and wretched man. Christe Iesus was sent into the world, and came to that people which was called his own: and his glory did so shine to the eyes of some,Iob. 1. that they did acknowledge it to be the glory of the onely Sōne of God▪ But did the princes of the priestes and the hole nation of the Iewes see the same glory, and so confesse him as did the electe? Saīt Paul witnesseth the cōtrarie. saying, if they had knowen, they had not crucified the king of glory. Paul was appointed a preacher to the Gentiles, amongest whome he most faithfully and moste boldely did open the treasures of gods great mercies, and of the glory of his Sonne Christ Iesus: but did euery citie, realme, nation or man, to whome these treasures were opened so receaue, vnderstand and imbrace them, that for the same they glorified God? the contrarie is euident. But was God therfore defrauded of his glory, euen in ye midest of a wicked generatiō? God forbid. for as the eyes of some were lightned, and so did glorifie the word of the Lord, so such as remained obstinate did (and shall) glorifie God, in so farre as his iust iudgemētes were, and shalbe executed against thē. If you feare no punishemēt rage as you list. To your blasphemies I haue before answered. for none of vs doeth impute vpō God that he punisheth any man, for thing that he prouoketh him to do. for iniquitie commeth not of gods prouocation, motion, nor holy Spirit, as that before we haue declared. ād therfor as God hath reueled to vs a more assured knowledge in his holy scriptures, then the Philistians priestes had, so are we bold to affirme that which was hid from thē, & which also you can not abide, to witt, that al creatures are compelled to serue to gods glory in such sorte as his wisedom hath appointetd them: and yet that the willes of men are neither violently moued nor enforced by God to committe iniquitie, to the which all 10 men are redy bent of naturall corruption. Amongest many foolishe and moste disagreing similitudes which [Page] your captaine Castalio vseth for probation of his purposes (for in such doeth stand the chief groūd of his diuinitie) none cā be more foolish, nor further repugnīg to that which he and you wold proue, then is this. If God should punish a man: because he hath a beard, should any glory redound to God there of▪ seing he hath giuen vs beards him seis: Here of you wil inferre, that if God punishe sinne which he hath willed or appointed to be, then can he not be iust. But let vs examine, if your Simile doeth agree euen in the chief pointes, in the which if it proue any thing it must agre. first we knowe that the beard of mā was created by God. But who amōgest vs did yet euer affirme that sinne and iniquitie was made or created by God? Sinne we cōfesse was forsene, yea and ordeined in the incomprehensible counsell of God, and that for the most iust and the most righteous end and purpose. But that it was made or created by God, that are ye not able to proue by our doctrine. Thus doeth your similitiude halt in the chief membre. for they must be both a like gods creatures and creation, if God shal be bound no more to punishe man, for hauing of the one, then for hauing of the other. moreouer the beard of mā so springeth groweth, and abideth of a mere natural motion, yt albeit men slepe, eate, drink, do or what so euer actiōs pleaseth them, (not taking care or solicitude of their beard) it cometh neuertheles to that state and perfection that nature will suffer. But hath man sinne none otherwayes then thus? Doeth ma sinne I say, hauing neither will, mynd, nor appetite to sinne? or doeth not sinne procede from so volū tary and corrupt motiō, that the will, the iudgemēt, the vnderstanding, and appetites, yea the hole man, and all his cogitations are subiecte to sinne, and bent vpon in iquitie at all tymes▪ Be iudges your selues how well do ye partes of your similitudes agree. Thus with greater modestie haue I answered your foolishnes, thē your scoffing scurrilitie deserueth.

Where you affirmethat albeit there be some secretes of God vnknowen to vs,To ye 11. 12 13 yet is the iudgement of [Page] God knowen, ād made manifest to vs in the word, I wold ask of you, if ye cā by ye plaine word assigne causes of all gods iudgementes from the beginning, and of those iudgements which that day shalbe put in execution whē ye secretes of al heartes shalbe reueled. And if you be able so to do, yeshould be profitably occupied (as I thīk) if by your plaine and simple writing, ye wold studie to put end to this controuersie. the chief point where of stā deth in this, that we affirme, that causes able to satisfie the curiositie of man, cā not be assigned from gods plaine scriptures, why God permitted a great nombr [...] of his Angels to fal, of whome he hath redemed none, but reseru [...]th them to iudgement? why God did suffer man to fall,Iudgemētes of God in which mās reason can not be satisfied. and yet of one masse, elected som vesseles of mercie to honor, and appointed others for sinne to damnation? And finally as before I haue said, why God deferred the sending of his Sōne so long, and why also that his againe comming is so long delayed? If ye will answer yt these two last, are resolued by the scriptures, the one to be as the Apostle writeth,Heb. 11. lest that the fathers should haue bene made perfect with out vs, and the other that the nomber of gods elect children might be fully complete▪ which we cōfesse to be a reasone most strong, and sufficient for all gods children: neither yet do we require any other. but yet the curious braine will not so be quieted, but it wil still demād, may not God in one momēt if so it please him, fulfill the nōbre of his chosen children, as well as he of nothing did creat the heauen and the earth, and shortly in the space of six naturall dayes set all things in perfect ordre. Consider with your selues what you do take in hād, if ye wil affirme that all gods iudgemēts be so knowen, that a sufficient reason of euery one may be assigned from the word. ād if you say there be some things secrete. The consider, I beseche you that the holie Gost hath neuer made mention of any greater secret, then that which lieth hid in gods [Page] most iust iudgemētes, which Paule affirmeth to be incō prehensible, and Dauid saieth they are depe and so profoūd, that neither can the vnderstanding of man, nor of Angell reach to the bottom of the same.

Why ye should accuse vs that we should affirme,To ye 12. that God shall iudge the world, not according to Christes Euangell plainely reueled, but according to some other secret will, I see neither cause, nor reason. for no men do more constantly abyde by that which is written and reueled, no men do lesse care, to seke for newe reuelations or vncerten authorities, then we do. Oure continuall doctrine is, that God shall absolue from damnation such as by true faith embrase his dear Sonne Christe Iesus, and shall condemne to fire inextinguible all infideles, and such as delyte in manifest impietie and wickednes: and this iudgement do we beleue that God shall pronounce by his Sonne Christe Iesus to whom all iudgement is giuen. And for none other secrete will in that mater do we search. But if I lust, I coulde lay to some of your charges, that which none of you can be able to deny, to witt that some of you haue written (besides your priuie informations) that there is a doctrine more perfect then euer Saint Paule committed to writing, yea and further that some of you haue called the hole scriptures of God in doubte: and some do affirme that none is able by the word written to decide the controuersies that this day be in religion. And therefor that we must haue new Prophetes, and newe reuelations from heauen, before that any publicke and generall reformatiō shalbe made if any of you think that these thi [...]gs are but imagined by me, let him vnder his o [...]ne name impugne them, and I shall shewe witnesses which at this time, for diuers causes I omitte. Your iesting at vs, your bold iudgement and condemnation by you pronounced against vs, we remitt to him who shortly shall declare which of the two sortes be [Page] drowned in infidelitie, and leauing gods plaine scriptures, haue folowed the vanities of their owne imaginations. Now shortlie to that wc foloweth in these wordes.

§

§

THE ADVERSARIES.

An other proofbring you of that which is written. 2. Reg. 24. God moued Dauid to nombre Israell & Iuda. To which I answer,The 6. Argument. that which is write 1. Parali xi. Sathan stood vp against Israel & prouoked Dauid to nombre the people,The 42 section. I am certen that if it were not for this manifest scripture you wold attribute, the wicked prouocatiō of the deuil to God. but here 1 we may see agreat light to vnderstād many other places of the scriptures, which seme [...]h to affirm God to be the author of any euill, for by these two places we may see that God is called to be the author of the thing which 2 he suffered. as because he suffered the obstinat resisting of Pharao he is called the author thereof. So because he left Semei to the lewdnes of his owne mynd & suffered him to curse Dauid, God is called the author of his cursing, so the partriarkes being left of God did sell their brother, ād here now 3 Dauid being left of God to nōbre the people by the prouocation of the deuil, whereūto he was no more moued by God, thē whē he killed Vrias. to this you say: that we do but flatter God, whē we do assigne any difference betwene his w [...]l & his permissiō or his sufferāce, for God permitteth nothing (say you) 4 but that which he will, if ye mēt so that God permitteth nothing, but that which he will permits, I would them holde your saying true. But for as much as you declare you meaning to be this, that what so euer God permitteth, he willethe it absoutly this is an erron [...]ouse saying▪ for God permitteth & suffereth all the wickednes which is donne vpon the earths: and will you say, that God willeth absolutly all such wickednes? God for bid the people 5 of God should be so persuaded to beleue such abomination. I say you are the Prop [...]etes of the deuill, which teache such filthie doctrine, and ye say ye be the prophetes of God, nowe of necesitie one of vs lieth, for if you be the Pr [...] phets of God, then I lie, and if you be the Prophetes of the deuill, they do ye lie, and if God will vs to say the trueth, he will not that we lie, for then he should will two contraries, which is impossible, yet one of vs doeth lie which must be by the permissiō and suffring of God, & not by his will. wherof it foloweth, that there is difference betwext the suffering and the will of God. The Lord was angry with the careles heathen, because when God was a little angry with the Israelites, they did their best to destroye them. 1 Then suffered God the heathan thus to punish his people more greuously, thē he willed them to do. wherfor there must be difference betwene the will of God and his suffering. Obed the Prophet [...]reproued the Israelites because [...] afflicted Iuda more greuously then God wold they should haue donne▪ [...] must the Israeli [...]es haue donne this by the permission of God & n [...]. [...]his will. The prodigall sonne wasted all his goods riatously if you say [Page] that so was his fathers will,Luk [...] 15. i [...] should be a great absurditie, wherfor it must nedes folowe that the father suffered that which he willed not. The fa [...]her willed both his sōnes to go ād, labor in his vineyarde ye [...] not bo [...]h but one of them did his fathers will, so the father sufferred the other which wēt not, against his will. Thus we may see a great difference betwene the will and the permission of God. a notable saying we haue in the prophecie of Ieremi [...] 7 against this error which teache [...]h [...]ha [...] sinne is cōmitted not onely by the permission of God, but also against his will, they haue (saieth he) builded▪ Iere, 32. high places for Baal to vowe their sonnes & daughters vnto Molo [...]h which I neuer commāded [...]hem, neither came it euer in my [...]hoght to make Iuda sinne with such abomination. Here we se that Iuda committed that which was contrarie to gods reueled will. for I neuer commanded thē (saieth he) and against his secrete w [...]ll for i [...] came neuer in my thoght (saiteh h [...]). Thē did they sinne by the permissiō of God against his wil. Thy wayes & thy, thoghtes broght the to [...]his saieth the Lord. If it was the lord [...]s secrete wil that the Israelites should sinne. and it was also the Israelites thoghtes & will to sinne, thē were they bothe of one mynd. And as he [...] out wardly by the word willeth thē not to do euil, so they out wardl [...]e did promise to kepe gods law & wourshipped him with their lippes. By [...] [...] semed that both in wardlie ād out wardly they were cōforme to God af [...]er your opinō. wherfor he oght not to hau [...] bene offēded with thē. I am ashamed 8 to write the abominable absurditeis which may be gathered of your poisoned doctr [...]ne. The lord shall raise vp the spirit of the king of the Medes which hath alredie a desire to destroy Babilō by what meanes [...] the lord stirre him vp to do any thing which alredie is bent to do it▪ but by su [...] fering 9 him.Iere. 51. And yet is the Lord called the doer therof. And [...]here for it is written. Let one decea [...]full offender com against ano [...]her, and one destr [...]yer [...] 10 me against an other▪ for what neded God to moue the wickd [...]o do [...] kindly which being giuen ouer of God, do imagine nothing bu [...] w [...]ck [...]dnesand his master the deuill stepeth neuer,Esai. 21, but is alwayes with him te [...]pting him with euill thoghtes, and promoking him to perfourm his w [...]ck [...]d imaginations.

ANSWER.

The more nie ye draw to the end, the lesse ye proue your purpose, but the more ye vtter your malice ād venim. No iust caus se we,To the 1. 2. 3. 4. 5. why that ye place of the bookes of the kings shall be explained by that which is written in the chronicles in such sorte as you require,2. Reg. 24. to wit, that nothing be left to God in that greuous offence of Dauid except an ydle and onely permission. for the holie Gost feareth not to say:2. pa. 21 The wrath of the Lord God [Page] was yet moued against Israell, and stirred vp Dauid against them, that he said go and nombre Israell and Iuda. Here plain it is that the eternall God who was angrie against Israell dad stirre or moue Dauid to nombre them, not by an ydle permission, as you alledge, but by such motiō, as nothing repugneth to his iustice. Where ye say, the other place explaineth this: for it affirmeth that the deuil stood vp against Israel, and prouoked Dauid to nomber Israell, I answer as the one place repugneth nothing to the other, so doeth it not explaine the other in such sēse, as ye adduce for it repugneth not to say, that God, man, ād the deuil work in one fact & actiō, as in the histories of Iob, Achab, Semei, and Pharao is manifest. God for iust causes giueth his commandement and power to sathan (as to his instrumēt) be he neuer so wicked, to do what in his eternal cousel, was before decreed, Sathan of a wicked and rebellious mynd chooseth such instrumentes, and vseth such meanes as God likwies hath appointed. Men in al wicked actions, of their fre and voluntarie. motion, do folow their corrupt, and wicked affections in declaring their pride, vanitie, malice, or crueltie, which wicked affections in so farre as they are wicked, we confesse that God will not: for he can will no iniquitie. but yet that his eternal, & almightie power shall be iudged so ydle, that it doeth nothing in such actions but onely suffer, we can not admitte for such reasons as we haue before alledged, wher that we did examine the differēce betwext gods wil, and his permission.

You retein your old nature (and iustly I might say the nature of the deuill) most maliciously affirming vs,To the 4. to say that what so euer God permitteth he willeth it absolute [...], and so that absolutely he willeth all wickd [...]ces. Which saying as ye be neuer able to proue vpon vs, so do we cōfesse, it not onely erroneous, but also so blasphemous, that who so euer dare pronounce or affirme the same, deserueth death. for we most constantly in word and writing affirme, [Page] absolutley God willeth no iniquitie. for all his workes in so far as they procede frome his wisedom: ād infinite goodnes are holie and iust, and therfor do we make God author of no sinne, which onely procedeth frome the fountaines that be corrupted, that is, from the deuil and frome man, as in diuers places, most euidently we haue declared.

Because I do perceaue that greatly ye delyte in your prignāt wittes (I will not say foolish vanitie)To ye 5 I will recicite your hole wordes by the which ye wold seme to proue contrarietie in God, except that we wold grante a difference betwext gods will and his permission. I say saieth the author of your book to vs, that ye are the Prophetes if the deuill, which teach such fil [...]hie doctrine and ye say, be the Prophetes of God. Now of necessitie one of vs lieth. for if ye be the Prophe [...]es of God I lie. And if ye be the Prophetes of the deuil ye lie. And if God will vs to say the trueth he will not that we lie, for then he should will two contraries which is impossible, yet one of vs lie, which must be by permission and suffering of God and not by his will. whereof it folowe [...]h that there is difference betwext the suffering and the will of God.

It appereth that in this description of persons in which ye oppose your selues to vs,answer. ye wold more declare what is your iudgement and opinion of vs, and what ye wold that we should be estemed of others, then that ye greatly do trauale to proue any contrarietie in gods wil by the same. for his eternall wisedom seeth the meanes how that his commandement, and his will are not contrarious the one to the other: albeit that he command one thing, and yet for iust causes, will wicked men to do the contrary. which kinde of cōtrarietie, and repugnance doeth so blind your eyes, that you can not se how God cā cōmand all men to speak trueth, and yet for iust causes before sene and determined in his counsell, that he wil ye deuil, ād his slaues to delite in lies. Albeit I say that the apperance of this contrarietie blinde you, yet will not gods trueth cease of be trueth, neither will the libertie of his eternall Godhead, be broght [Page] into bondage to your corrupt iudgement. His commandement, and his will, do nether debate, nether fight betwext them selues: but do agree in all thinges, euen as do his mercie his iustice, his wisedom, and his power, albeit oftener it is, that his iustice doth punish such, as vpon whom he hath determined to haue mercie. Euen so he commandeth men to obeye his commandementes, whom he not onely foresaw, to be disobediēt, but for most iust causes willeth his glory to appere euen in their vnrighteousnes, & lies. And this he doth without all contrarietie in his godly will, to the full knowledge wherof albeit ye can not atteine, yet more profitable it were for you to be ignorant of such thinges, as God reserueth to be reueled in the time appointed in his eternall counsell, then thus without all reuerence, and feare to trouble your foolish braines, in deuising such absurdities, as may seme to oppugne gods eternall veritie, which in the ende w [...]l triumphe to your destruction▪ shame, and confusion, if obstinatly you procede as you haue begonne. For albeit that he loueth trueth, and hateth lies, and albeit that he commandeth man to speak the trueth, and forbiddeth man to beare fals witnes, yet feareth he not to giue a commandement to that wicked spirite, to go forth & to be a lieng spiritte, in the mouthes of all Achabes fals prophetes. Yea forther he gaue him power to worke that in the fals prophetes, which he forbiddeth all men to do. For he commandeth that no man shall deceaue an other, and yet giueth he power to the deuill to be a lieng spiritte in the mouthes of the fals prophetes, and to them he giueth power to deceaue Achab. If ye list to lay contraritie to the charge of God, prepare your winges, and with Nabuchadnezer of Babylon,Isa. 14 saye, we will passe vp to the heauens, and shall establish our seates aboue the sterres of God, we shall passe vp vpō the hight of the clowdes, and we shall be like to the most highest, yea if thus ye will call his secrete counsels to examination, and triall, ye must be [Page] iudges and superiors to him. Thus iustly I might illude ād skoffe y or reasōs, as vanities most vnworthie to be answered. But yet hauīg respecte to the simple, I wil gather your argument, and forme it as strongly as your selues can, and I will answere so much of the same, as ye think nable to be answered, your argument is this.

God can not will two contraries, but to speake the [...],The aduersaries argument. Answer. ād to lie are contraries. Therfor he can not will them both. But he permitteth men to lie, and willeth them to speake the trueth. There is therfor a difference betwene the will, and the permission.

God can not will two cōtraries, True it is in him selfe, in one respecte, and for one purpose, he who is author of cōcord, can not will contrarietie: but in consideration of his creatures, for diuers respectes, and sundrie purposes, thīges be not cōtraries, the one to ye other, which to our iudgementes, haue apperance of contrarietie. If you be so wel sene in your artes, as some of you pretēd ye cā not but vnderstand this answere to be sufficiet, to dissolue what so euer ye haue vnreuerently collected. But yet to make it more sēsible to the simple, I say yt in this proposition, God can not wil two contraries, and in the conclusion which you make vpon the same, you oght to haue made a distinction betwene those thinges wc God simply (or as ye spake before, absolutely) will, and betwene those thinges, which he will for a certein end and purpose, which doeth not appere in the external actiōs. For certen thinges there be (as in an other place I haue entreated) which God will, euen for them selues, such as be mercie, iustice, temperance chastitie, and all other vertues, which he wil, haue to shyne in his elect and please him in Christ Iesus his Sonne. And yet neuertheles he also will crueltie, iniustice, excesse, filthie life, blindnes, & induration to be in others, as iust punishmētes of their sinnes, and causes of their condēnation. The last (I say) will God to be in the reprobate, not for the wicked actes sake, which do euer displease his Maiestie, but for such endes as his wisedom hath appointed. Let this be [Page] explained by examples, some natural, and some takē frō gods scriptures. There is no mā (except he be of a most cruel nature) that considering the incōmodities of warre, and of battell, doeth will it, for the selfe. And yet a godly prince persewed by externall ennemies, doeth not onely will his soldiours to fight, and to mainteine the warre, but also he prouoketh, he encourageth, and exhorteth his subiectes to the same. And why is it? because yt warre or battell pleaseth him in the self, or for the self? No, but because with out such trauaill, such danger, and hasard, his subiectes can not lyue in quietnes, and the estate of his commō wealth can not be preserued. The same may I say of godlie magistrates punishing murtherers, adulterers, and blasphemers wt death, and yet nether willing the death of any mā, neither yet deliting in the sheding of their blood. In these similitudes I grāt somwhat to be vnlike: for gods power is not subiect to such incōmodities vnwillingly, as be the powers of men. But yet these similitudes suffice to explaine the chief purpose, wc is yt man may will two contraries, for diuers respectes, without any contrarietie in him self. For peace, and warre are cōtraries, to kill, & to saue the life, are likewise cōtraries, and yet one man, euen at one time may will both the one, and the other, for diuers respectes, and diuers endes. He may will peace, for the cōfortable quietnes, and felicitie yt ther of springeth, and at the same instāt without all cōtrarietie in him self, he may wil warre, to withstād the furie of the ennemie, yt wold oppresse his subiectes. And may not these thinges, wc we perceaue to be in creatures, be in God in greater perfectiō, althogh we perceaue not the causes? Let vs trie the answere, both by the examples of gods seruātes, and last by the exāple of God him self: Lot, no doubte did agree with gods wil in that he loued chastitie, sobrietie and temperāce, and hated filthie life riotous chere, and excesse. For the holy Gost boareth him this record, that he was pure, and cleane both in eares, and eyes. But what will had he when he [Page] did offer his two daughters to be defloured, and abused by those vilanous persons? was it cōtrarie to his formar will? Did he now beginne to delyte in that execrable filthines? assured I am he did not. But being oppressed with the present necessitie, reteining the same loue, wil, and minde to chastitie, and honest conuersation, soght ye next remedie that to him appered able to haue staied the rage of that furious multitude (vpon God I grāt falleth no such necessitie). But let the chief scope be obserued, and we shall vnderstand (that for diuers respectes) to will two thinges, wherof the one, is contrarie to the other, is not to will contrarietie. But let vs come to God him self. God willeth mercy, iustice, & all other vertues as before we haue said, and these, he will at all times, and before all times. But is it not possible therfor, that he can will crueltie oppression, blood sheding, murther, and death? Who then sent Nabuchadnezer, to destroy not onely the Iewes, but also the Moabites, and other nations? Who pronounced this sentence: Cursed be he that doeth the Lordes worke negligently, and he that withdraweth his swerd from blood?Zae. [...] Who did create the smithes, with their hammers to break downe the hornes which had dispersed Israel? And finally, who gaue his owne sonne to the cruell death? Who hath subiected the deare spouse of Christe Iesus to afflictions, and temporall calamities? Dare you denie, but that it was and is, the eternall God, by whose good will all these thinges were appointed: and decreed, or were any of them, done agaīst his almightie will? I think you wil not so affirme. For the scripture witnesseth, that God gaue his Sonne to the world, euē of determined purpose, that he should dye, orels who could haue compelled his Maiestie therunto, if his will had bene repugnant? Peter affirmeth that blessed are we that suffre for ye name of Christe, adding this comfortable sentēce: By them (yt is by the persecuters) is ye name of God blasphemed, but by you it is glorified.1. Pet. 1. And therfor, let such saith he, as be afflicted [Page] by ye will of God, lay doune their soules in well doīg, as in the handes of a faithfull keper.Rom. 8. Paul witnesseth yt those whom God hath elected in Christe Iesu, he hath also predestinate, and before appointed, to be like fashioned to the image of his owne Sonne. Of which testimonies, it is plaine that the greuous destruction, the aboundance of the bloodshed amōg diuers natiōs, the cruell death of Christ Iesus, and the most fearefull afflictions of his dearely beloued Church, did procede from gods will, in so much as he did not onely suffer them, but also, for most iust causes, respectes, and endes, which often before I haue recited, he did will and appoint them: and yet in God was there no contrarietie. For in the destruction of Ierusalem, ād of others, he had not respect simply to the ruine, and vastatiō of those places, but to his iust iudgementes, which were prouoked to take vengeance vpon the multitude of their sinnes, which lōg he had suffered. When our Master Christe Iesus did suffre, he had no delite in the crueltie of those enraged dogges, who did crucifie him, which as he hated, so after he did most seuerely punish: but his pleasure ād delite was in the redēption of man, which by none other sacrifice could haue bene perfited. And this day, and from the beginning he hath had no pleasure in the blood which is shed, neither in the tyrānie which is vsed against his simple, and smal flock, but because he wil haue the members like ye head he doeth a strāge worke, that he may do his owne worke, that is: he trieth ād purgeth by fyre our faith frō all drosse, and corruption of earthlie affections. But in none of all these is there any contrarietie, neither in God, neither in his will, neither in his counsell. for all thinges be disposed in such ordre, such consent and so conueniently, that his glorie, and the perpetual cōfort of his electe, doth finally, and assuredly folowe. And euē so it is in the apperant contrarietie betwene you, and vs, God, no doubt, will the one of vs to affirme lies, to raile to blaspheme, ād most vniustly to accuse ye other: he will [Page] ye other to susteine ye cause of the trueth paciētly, to beare opprobrious wordes, and sclāderous reportes, referrīg iudgement vnto him, who righteously, and in equitie shall iudge. Is there therefor any cōtrarietie in gods wil? none at al. For the diuers respectes, and endes being considered, the same consent shall now be found in this apperant contrarietie, which hath remained frō the encrease of gods Church. For in all ages hath God willed his true Prophetes with all boldnes, and cōstancie, to susteine the cause of his simple veritie, how odious that euer it was vnto the world. And in their cōtrarie, he hath raised fals prophetes to whom he hath giuen the efficacie of errors (for contrarie purposes I grant) to witt that his people may be tried, his faithfull seruantes exercised, and humbled, and finally that such as delyte not in veritie, may be giuen ouer to beleue lies. Go to now and proue contrarieties.

In the wordes of Zacharie you shew your ignorāce, & in collecting the minde of Oded,To Ye 6. you plainely declare your accustomed falshode in farther stretching the minde of the Prophete, thē his wordes will beare. Which thing I will first shew by reciting the plaine wordes, and so returne to the Prophete Zacharie. There was in Samaria a Prophet of the Lordes (saith the historie) whose name was Oded, and he went oute before the hoste that came to Samaria, and said vnto them:2. Pe [...]. 2 [...] Behold becaus the Lorde God of your fathers is wroth with Iuda, he hath deliuered them into your hādes, and ye haue slaine thē in a rage that reacheth vp to heauen. And now ye purpose to kepe vnder the children of Iudah and Ierusalem, as seruants and had maides vnto you: But are not you such that sinnes are wt you before ye Lord your God? These be his wordes in that mater, by the which if you be able to proue, that the Israelites did more, then God in his eternall counsell had appointed yt they should do against Iuda, and Ierusalam, we will patiently heare your probatiō, and reasons. If you say the Prophete reproued them of [Page] their crueltie, therfor they did more then God wold: y• doth not folow, for the iust will of God must not be measured, by the crueltie of their facte, but by his owne word, which doeth affirme, that God gaue ouer Iudah into, the handes of the king of Syria, & into the handes of the king of Israell, who did strike them with a great slaughter, and that for the sinnes, and abominable idolatrie, which they, & Achas their king, had committed. We heare, and see affirmed by the holy Gost, that God gaue them ouer into the handes of their ennemies, which thing he did willingly, and not by permission as you writte. Now to the place of Zachariah in which I say, you shew grosse, and wicked ignorance. For if your interpretation shoulde be receaued, thē of necessitie it should folow, yt in God their lacked power to impede, ād staye the furie of those cruell mē, who in their victorie did so insolētly rage. For if God wold onely haue had ye Iewes gently corrected, & not to haue bene so seuerely, and rigorously destroyed: and yet, yt against al maner, & sorte of his wil, they were so cruelly entreated, it can not be denied, but yt the crueltie, and rage of the Babyloniās was greater, then God coulde impede or staye, how blasphemous, and fals this is, the godlie doeth vnderstād. O (say you) but so do the wordes of the text soūd, for they say: I am greatly angrie against the careles heathē. For I was but a litle angrie against Sion, but they haue helped forwarde the afflictiō. I answer, yt if ye were not more malicious then ignorant, ye might easily perceaue, yt those wordes were spokē, not to proue yt any thing was dōne against Israel, and Iudah, wc God had not appoīted, ād commanded, but to instruct the Prophete, yt the will, and cousell of God, in punishing of his people, was farre other, then was the wil, & connsell of those yt did destroy them: and yt their lōg bondage should haue an other end then either they thē selues, or their ennemies did vnderstād. That nothīg was dōne against yt people, wc the Lord had not appointed, yea and commanded, the same Prophete doeth affirme, saying: my wordes & my statutes (he meaneth [Page] the threatnings, & punishmentes) wc I haue cōmanded my seruātes the Prophetes, haue they not, apprehended y or fathers: in so much that they haue cōuerted, and said: Euen as the Lord of Hostes hath determined, & appointed to do vnto vs, accordīg to or wayes, and accordig to or imaginatiōs, so hath he donne to vs. Except yt you will belie the holy Gost, you must cōfesse, yt God had cō māded, God had appointed, & determined so to punish his people. Yea Amos the Prophete feareth not to say: Shall there be euill in a citie (that is any punishment or plague) ād the Lord hath not dōne it? Why is he thē offended (say you) against the proud, and carelesse heathē? I answer. Because they neither had respect to gods will, counsell; nor cōmandement, but to their own priuat cō moditie, ād to the satisfying of their cruel appetites. For they did not destroye Ierusalē, willing, or minding to punish the offēses of the people cōmitted agaīst God: Neither yet did they carie thē to Babylon of purpose yt God might be glorified in their deliuerāce. No, they had determined the plaine contrary. To wit, yt Ierusalē should remaine desolate for euer: That Iudah should be y• inheritance of strange nations, ād so should gods promise be fals, ād vaine. And in very dede the Iewes them selues, in the extremitie of their trouble, yea, and when the tēple begā to be reedified, were not free from these tēptatios, and therfore doeth God assure his Prophetes, yt his loue was great towares Siō: That he wold destroy, that natiō, wc intended their destruction: that he wold deliuer his people: that the warfare of Ierusalē was at an end, yt her iniquitie was remitted:Isa. 40. that she had receiued double punishment for all her sinnes, from the hand of the Lord, and yt therfore he wold take the dolourous cuppe of anguish, ād sorow out of her hād, and wold giue it into the handes of those, that did trouble her. By which (and many mo promises, and threatninges, God doeth not meane that any thing was done in Ierusalem, which he had not appointed. But by the one he did somwhat comfort [Page] the troubled heartes of his afflicted people: and by the other, he did shew the cause, why he wold punish those cruell murtherers, whose seruice before he did vse in punishing his people.Isa. 47. And this doeth God most plainely witnes in these wordes: I was wrath (saith ye Lord) with my people I haue polluted myn inheritance, and giuen them into thy hand (he speaketh vnto Babylon) thou didest shewe thē no mercie, but didest lay thy very heauie yoke vpon the anciēt: and thou saidest, I shalbe a Ladie for euer, so yt thou didest not set thy mynd to these thinges neither didest thou remēbre the latter end thereof. Therfor now heare thou that art giuē to pleasures and dwellest careles, She saith in her heart▪ I am ād none els: I shall not sitt as a widdow neither shall know the losse of children. Here of I say it is plaine, yt the punishmēt of gods people (as before I haue proued) is his owne appointement, and will. But because the punishers loke to another end, therfor are they criminall before gods iustice. In adducing both these exāples, that is, of Israel punishing Iuda, and of the Babylonians destroying Ierusalē, I finde you in another most grosse error, besides this wc I haue confuted. For you seme to affirme, that if y• Israelites, and Babyloniās had kept a measure, ād had not exceded the boundes, wc God had appointed, and cōmanded, they had not sinned. For (say you) he willed the one, but permitted the other. Thē in so farre as they did his will they sinned not, but in so far as they exceded his wil, and did more wc he wold not, but onely did suffre it, they sinned. This is your profound diuinitie, ād godlie meditatiōs of God, of his iustice, iudgemētes, ād workes incomprehensible to mās reason. Are you able to proue that Nabuchadnezer came to Ierusalē, or that therin he spilt, or his captaines, and cruell souldioures, one droppe of blood which God (in his eternall coūsell) had not appointed, and willed. The testimonies of all Prophetes rebuke your vanitie. [...]lle. [...]1. Ezechiel saith: Thus saith the Lorde. Beholde I come against thee and will draw my swerd oute of his sheath, and cut of frome thee both the righteous, [Page] and the wicked. Seing then yt I will cut of frome y• bothe ye righteous and wicked, therfor shall my swerd go oute of his sheath against all fleshe from the South (meaning throw all the lād) to ye north, that al slesh may know, that I the Lorde haue drawē my swerd oute of his sheath, and it shall not return any more. Mark and consider how God attributeth all to him self, as after yet the Prophet more plainely speaketh sayīg: And he hath giuen it to be fourbished that he may handle it: this swerde is sharp, ād is fourbished yt he may giue it into ye hād of the slayer &c. And I wil powre oute myne indignatiō vpō the in the fyre of my wrath, and deliuer ye into the hand of beastly mē, and skilful to destroy. Thou shalt be in ye fyre to be deuoured thy blood shalbe in ye middes of the lād, ād thou shalt be no more remēbred, for I the Lorde haue spokē it. If these be the wordes of him yt onely suffereth, and willeth not thinges to be done, let ye indifferent reader iudge. Why they did sinne notwithstā ding yt God in his coūsell had willed, and appointed this seuere punishment against his people, I haue before declared. To witte, because yt neither knew they gods will, coūsell, nor cōmandement, neither yet had they any respect to obey God, or to fulfill his will. That Nabuchadnezar was ignorāt of gods will, ād coūsell, is euidēt by yt wc is writtē in ye same Prophet, in ye place aboue expressed. For after he was come forth of his coūtrie, ād was wt his armye farre proceded in his iourney, he was vncerten whether he should go against Rabbath, y• strōg Citie of ye sonnes of Ammon, or against Ierusalē, and so cō mitting the mater to his sorcerers, ād diuines (ye lottes being cast) he taketh his iourneye, agaīst Iuda, ād Ierusalē. Wherof it is plaine yt he neither knew, nor vnderstode by ye motiō of gods holy spirite, his holy wil, neither yet cōmandemēt. And in destroieng the Citie, and punishing the people, who will say yt he or his seruātes hated sinne, Pride, Crueltie, Idololatrie and abommations wt ye wc he, and his hole realmes were replenished? And ye same do I say of ye Israelites, who did not onely sinne, because [Page] they exceded measure in punishing Iuda, but because yt against gods law, & expresse cōmandement, they made vniust warre against their brethern. They nether loked, neither yet oght they to haue loked to gods secrete coūsell, but to his plaine law, wc cōmanded thē to loue their brethern, not to murther, not to spoile, not to couet &c. Against the wc because they did offend, euē in ye first motiō, & purpose of their warr [...] in gods presence they were murtherers, theues oppressours, & couetous persons, before yt euer they set their foote forth of their houses. And so euen yt wc he in his eternall counsel willed thē to do, did no les displease hī, as touchīg their wicked mindes, thē did yt, wc you affirme he suffered. For euery transgression of his law, is before his iustice odious, and sinfull. If this can not correct your iudgement, yet I am assured yt it shall declare your vanitie, who dare cōclude yt if the Israelites, & Babyloniās had kept measure in punishīg Iudah, yt thē they had not sinned. But the contrarie I affirm [...] and say, yt the first thoght, and purpose mouīg thē to make warre, was sinne before God. Touching ye permission of the father towardes his prodigal sonne, & touchīg ye [...] sonne, wc promised to go, ād to labor in his fathers vineyarde, & wēt not, I haue before answered, yt similitudes oght not further to be stretched, thē ye minde of the holie Gost is to teach in the same. And in these places it is euidēt, yt Christe teacheth not, how God is cōpelled to suffer many thinges wc he wil not, nether yet was it his mīde in those similitudes, to teach vs what differēce there is betwene gods wil, & his permissiō, but in y• one he teacheth, yt in God there is mercie towardes the sinner, yea & towardes such a sinner, as vnthāckfully, and inobediētly hath departed from God, and yt there be some proude childrē, who by reasō of their cōtinuāce in their fathers house, become disdan [...]ful yt others shoulde de be preferred, or cōpared vnto them. And therfor they grudge, they murmurre, ād they enuie the liberalitie of their father & his mercy shewed to the sonne, yt before appered l [...]st. To whom this might be applied, besides [Page] the Iewes, and the Gentiles, ye are not ignorant. The other similitude doth teach vs, that many in mouth say Lord, Lord, I go, I go, whose heart did neuer fele what is the reuerence, and true obedience due to gods Maiestie.

We cōfesse no les then Ieremie doth write:To the 7. 8. 9 for we say, that God nether cōmanded such abhominations, as his people cōmitted, nether yet yt euer they did enter in to his heart, that is they did neuer delyte, nor please him nether yet did he euer will them for the actions them selues. But when you shalbe able to proue that it did not apperteine to his iust iudgementes to punishe those idolaters with such blindnes, that they became more cruel then brute beastes: then shall ye be more able to proue, that in no wise did God will that crueltie. God willed not those abhominations for the murther committed and blood that was shedde, for that he hated: & did punish: But he willed yt a testimonie should be left to the world in what blindnes man falleth, when he declineth from God, and from his true honor, of which fearfull example, you, and your sect oght to take hede.

The Israelites in killing their childrē,Ironia [...] no doubte did euen agre with gods will and were of one mynde with his iust iudgementes, as you declare your selues to be, in spewing forth these horrible blasphemies, agaīst his supreme Maiestie. For as they leauing the plaine will of God, declared in his law concerning their oblations, and making of sacrifice, in a blinde zeale to honor God as they pretended with sacrifices more precious, and acceptable, (because their children to them were more deare thē oxen, or bullockes) as they, I say in so doing leaue to vs a fearefull example of gods iudgementes. So do you by these your horrible blasphemies, wc in furie iesting, & skoffing ye vomit furth against God, his eternall trueth, & against, the true professors of the same, and thus farre I cōfesse was gods most iust will fulfilled in thē, as also it is (& here after shalbe) fulfilled in you. That because they in ye vanitie of their imaginatiōs, d [...] clined [Page] frō gods will reueled, God of his iustice wolde make thē spectacles to all ages folowing, what were his [...]iudgementes (as I haue said) against idolaters. Euē so ye neither content yt God shal vse his creatures, as best serueth for his glory, nether yet that any iustice be in his eternall God head to the which your reason can not atteine, are giuen ouer by gods will into reprobate myndes, thus horribly to blaspheme his Maiestie: to admonish the generation present, and to come, that with greater sobrietie, more feare, and reuerēce they speake, ād thinke of those mysteries, that be incōprehensible vnto mā.

I haue before declared that no man leauing the will of God reueled in his worde, doth ether obey him, ether yet please him, and so can he neuer be of one mynd wt God that committeth thinges forbiden by his word. But why that God forbiddeth iniquitie to all (which also in all men he hateth) and yet that betwext his vessels of mercie, and the vessels of wrath he maketh such difference, that to the one he giueth medicine and purgation against the natural venom, so effectually that it worketh their saluation in the ende: and to the other he denieth that grace,Rom. 9 he will not make you, nor any of your faction, further of counsell, then he hath expressed in these wordes: He hath mercie on whom he will haue mecie, and whom he will, him he maketh hard hearted.

That sathan hath so enraged you that vpon that doctrine which the holy Gost most euidently doth teach,To the 9 ye dare gather this abhominable absurditie, that God and whicked idolaters are both of one mynde, that they both inwardly and owtwardly do obey him, ye haue iust cause not onely to be ashamed, but also to quake, tremble, and feare, for that horrible blindnes wherinto you are fallen, and for those iust vēgeances, which your pride doth craue of gods iustice. Iust art thou o• Lord in all thy workes.To the IO Isa. 45 To your question, asking by what meanes should the Lord stirre vp the mynde of the king of the Medes to destroy Babylon, who had before a desyre [Page] ready bent to do the same, but by suffering, and permitting him. To this question (I say) doth [...]sai the Prophe [...] answer.Is [...]. 47 saying: Thus saith the Lord vnto Cyrus his anointed, whose right hand I haue holden, to subdue nations before him: therefor will I weaken the loynes of kings, and open the doores before him, & the gates shall not be shut. I will go before thee and make the crooked streight, I will breake the brasen doores, and burst ye y [...]one barres. And I will giue ye treasures of darknes, and the thinges hidde in secrete places &c. If there be in you ether modestie or aptnes to learn, this is sufficient to instruct you, how God raysed vp his spirite, which before was redy bent to destroy Babylon, to witte, in giuing vnto him so prosperous succes, that no impedimēt was able to resist, or withstād him. which thing God did not by and ydle permission, or sufferance as ye imagine, but by his power which did effectually worke in all that his iourney, as the Prophet here, & in many other places doth witnes. Which thing doth Cyrus him selfe also confesse,Ezra. 1 in these wordes. The Lord God of heauen, hath giuē me all the kingdomes of the earth, & he hath commanded me to build him an house in Ierusalem, which is in Iudah. And the holy Gost affirmeth, that ye Lord did stirre vp ye spirit of Cyrus king of Persia to cause this proclamation to be made. Dare you say that to giue all the kindomes of ye earth to one man, is nothing els but to suffre him to ryue, and posses them at his appetites?Dan. 2 Daniel affirmeth the cōtrary saying: The name of God be praised for euer and [...]uer: for wisedome and strength are his. And he changeth the tymes and seasons: he taketh away kings: he setteth vp kinges: he giueth wisedome to the wise, and vnderstanding to those that vnderstand &c. And Dauid also saith. he that raiseth the nedie oute of the dust and lifteth vp ye poore out of the dung, that he may sette him with the princes, euen with the princes of his people. And therefore, because the holy Gost giueth to gods [Page] prudence, and working power, that which you most wickedly attribute to his permission, or ydle sufferance, I feare not to say, that as God stirred vp Cyrus spirite effectualy mouing it to giue libertie, and commandement to his people to returne to Ierusalem, and to restore the temple, so did he also stirre vp his spirit in enterprising his first iourney against Babylon, in taking frō him all feare indewing him with an heroicall,Isa. 45 and bold spirite, (as God him selfe saith: I girded the thogh thou hast not knowen me) and giuing to him so fortunate succes, that all was subiecte to his empire. And therefor albeit, tenne thousand times ye will aske: What nedeth God to mou [...] the wicked to do wickedly, which, being giuen ouer of God, imagineth nothing but wickednes, & his master the deuill sl [...]peth neuer? Yet will I answere, that as to destroye Babylon, in so farre as it was gods worke, it was no wicked dede, but his most iust iudgement. So albeit Cyrus had neuer bene so much enraged against Chaldea, ether by his owne pride, ether yet by sathan, that nether of both could haue broght any thing to passe, except that the Lord had decreed to perfourme his worke in Babylon,I [...]r. 51 as he him selfe did threaten, saying: Behold, I come vnto the o• thou destroying mountaine, saith the Lord, which destroyest all the earth, I will stretche oute myn hand vpon thee and rolle the downe from the rockes, and will make the a burnt mountaine. They shall not take of the a stone for a corner, nor a stone for fundations, but thou shalt be destroyed for euer, saith the Lord &c. If you see nothing in these and other such threateninges of God, but a permission onely, I can not cease to say that you are more then blinde. But now to that which folo weth in these wordes.

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THE ADVERSARIE.

To that which ye alledge of the Prophet Isai:The [...] argumen [...] ▪ harden the heartes of this people &c.The 43. section. for the better vnderstanding of tha [...] place. we must note that which is written in the chapter going afore: howe the Lord had chosen this people and planted them as a vineyarde and called [Page] all Israel to be iudge betwext him and his v [...]neyard, what more could haue bene donne for it, then he had donne, and yet when he looked, for frute of equitie and right [...]ousnes, to there was wrong, and mys [...]rie, where vpon followed their indura [...]s [...], for they were hardened of the lord, that is, as afo [...] is sade, God gaue them ouer, to their own heartes lust [...]s. Further where he saieth to the Prophet, hard [...] their heartes, we must alwaies consider that their heartes were alredye hardened. which their wickednes did plainely declare. yet hath he cōmanded the Prophet to do his office, not to make their heartes hard. for that belongeth [...]nelie to God [...] who giuing 1 them [...]uer to their heartes lustes hath alredy ha [...]dnede them, but the office of a Prophe [...]e was to [...] shew them the hardnes of their har [...]es so when he saiethe harden their heartes, it i [...] as muche, as shew and declare vnto them the hardnes of their heartes.Leui. 13 The like phrase of spea [...]che haue we in Le [...]it. 13. If the priest see that the scab is growne abr [...] de in the ski [...]me, the priest shall make him vncleane. how should the priest make him vncleane, who is alredye vncleane, and whose fleshe he durst not touche, but by declaring him to be vncleane. So how 2 should the Prophet harden their heartes whose heartes were hardened alredy, and whose heartes he could not touche, but by declaring [...]hem to be hard hear [...]ed. So saieth the Lord to Ieremie, driue this people away, that they may go oute of my sight, s [...]m to death, som to the swerd, some to hunger some to captiu [...]t [...]e, this was not the office of the Prophet, which the Caldes executed, but the Prophet was here commanded,Iere. 15 to shew that for their wickednes, they should be driuen away some to death, some to the swerd, some to hunger and some to captiuitie. So Ieremie tooke the 3 cuppe out of the lordes hand, and made all people drinke thereof [...]nto whom the Lord sent him, where there be m [...] nations rec [...]ned, then euer Ieremi [...] did see with his corp [...]rall eyes: this place therefore must be vnderstand, as the others conforme to the office of the Prophe [...], which was to shewe them that for their wickednes they should drink of the cupp [...] of the [...]ordes wrathe which appereth more plainely, by that which followeth, where he sayeth if they will not receaus the cuppe of thy hand 4 and dr [...]nck it, that is if they will not take warning by the &c. This interpretation is conforme to the phrase of the scripture, nether is it contrary to any part of the word. but if any man hath a better vnderstanding, lett him vse is t [...] the glory of God. Of these thinges alredy spoken [...]t is sufficiently proued, that God hath reprobat, and cast away no 5 man before the foundation of the world, but as he hath crea [...]ed man like vnto his own image, so he will the deathe of none, but that all should be saued, nether is he [...]he author or mouer to any euill, which with long pacience suffereth wickednes, to drawe men to repentance, nether willeth he 6 any thing contrary, to that which is expressed in his word. for at God is constant and immutable, of this his holy will he ha [...]he vttered and declared vnto man to knowe, the rest reserued he vnto him se [...]f, for as much as [Page] no man is able to c [...]prehēd the pr [...]funditie and depth thereof, therefor oght no man to go about to proue or improue any thing by that which is vnknowen to him, wherefor they which affirme, and teache that [...]od ha [...]h 7 orde [...]ned men a fore the fundation of the world to be damned so that by no meanes they can be saued, for suche is his secr [...]te will, not with standing be declareth the cōtrary in h [...]s word, they must nedes haue an euill opinion of God, and therefore oght all men of duetie to abho [...]re their deuilishe doctrine. 8 And because I haue said that they haue an euill opinion of God, I haue added here a discription of [...]hose careles libertines [...]d conforme to their doctrine in all pointes, and a discription of the true God, wherby it may appere euen vnto the simple howe abhominable their doctrine and opinion in this mater is.

ANSWER.

What soeuer shalbe redde in the hole scriptures,To the [...] you shall neuer be able to proue that in these wordes of Isaie, (Go, and harden the heartes of this people) is nothing els meant, but that the Prophete was onely commanded to declare vnto them their blindnes, and hardnes of heart. for wher soeuer mention is made of the difference betwext the elect, and the reprobate, this vertue is attributed to the word, that it doth illuminate the eyes, and mollifie the heartes of the one, by the power of the holy Gost: and by the contrarie that it doth excecate, and more harden the other by reason of their corrupt nature, to the which they are iustly left. The Euangelist saint Iohn making mention, that the Iewes did not beleue in Christ Iesus, albeit that they had sene his wonderous workes, addeth this cause: therefore (saith [...] he) they could not beleue,Iohn 12 because Isaiah had said: He hath blinded their eyes, & hardened their heartes, that they should not see with their eyes, nor vnderstand in their heartes, and be conuerted, that I may heale them. Here doth the Euangelist attribute to the Prophet, not onely that he declared their blindnes, but that God by him did in verydede iustly blind their eyes, and harden their heartes. But this shall more plainly appere in examining the reasons, and scriptures which ye alledge for proofe of your interpretation.

First say you, their heartes [...]ere alredy hardened which their[Page]wickednes did plainely declare, yet hath he commanded the Prophet to do his office not to make their heartes hard, for that bel [...]ngeth onely to God who giuing them ouer to their heartes lustes he alredy hardened them. And so ye conclude that the Prophet did onely declare vnto them the hardenes of their heartes.Answer We do not deny but that their heartes were hardened before, and that iustly for their iniquities sake they were giuen ouer to their heartes lustes. But whether they were so hardened before the preaching of the Prophet, that after they could be not harder, I greately doubte. Yea I nothing doubte to affirme, but that euen as the claye by the heate of the Sunne, becometh more hard, and more hard, or as the branch cutte of the natural stock doth more & more wither, vntill that no kinde of sappe, nor moisture doth remaine, euen so I say do the reprobate from time, to time become more obstinate, more blinde, more hard, and more cruell, and that by the word, wc doth plainely rebuke their iniquitie, and euidenly declare whose children their are. Exāples in scripture hereof are manifest: Some lenitie, and gētlenes appered in Pharao, toward the people of Israel before that Moses, at gods commandement required their libertie. But that will, and word of God commanding him to let his people go and serue God in the wildernes, did so quicklye worke in the heart of that reprobate,Exo. 5. [...] that the greater hardnes of his heart, was sodenlye felt by the Israelites, to their greate grief and grudging disconfort.

In the people of Israel, in their elders, Priestes, and counsell, appered some face of iustice, when Stephan was accused, before that he pronounced these wordes: ye stiffenecked, and vncircumcised in heart, and eares, you haue euer resisted, the holy Gost, euē as your fathers haue resisted,Act. 7 so do you: whom of the Prophetes haue not your fathers persecuted? and they haue slayn them, whiche shewed before of the cōming of yt iust, whom ye haue now betraied, & murthered. Before this sentence (I say) there appered some face of iustice, but what ensued [Page] the holy Gost doth witnes, saying: whē they heard these thinges their heartes brast for anger and they gnashed at him with their tethe. And after also that he gaue a more plaine confession of Christe Iesus, of his exaltation, glory, power, and Maiestie, they cried out wt a great voyce, they stopped their eares, they as wolues enraged russhed vpon him, wt one consent, and so without all ordre of iustice, did stone him to death. If ye cōfesse not yt the word of God, proceding frō the mouth of Stephen, did not more harden them, who no doubte were hardened before, you deny a trueth that is more then euidēt. Diuers places more I might adduce for the same purpose, but (hauing respect to breuitie) I stand content with th [...]se two, which I doubte nothing, are sufficient to proue, that men, that be alredy hardened, yet by the comming of the plaine word, which rebuketh their iniquitie, they become more hard. As the owle being blind, euen when she appereth to see best in the night season, but yet in ye day time, she is more blinded, bacause that the weaknes of her eyes, can not abide the bright beames of the sunne. And euē so it is wt the reprobate, they are alwaies blind, and hard heared, but whē the light of God doth most plainely shine before thē or when they are called frō iniquititie to vertue, then becometh the word of glad tidinges to thē, a verie sauor of death, by the wc, they are both more blinded, and more hardened. And so in your first reason we dissent frō you in yt, that you seme to affirme, that because ye reprobate are once hardened, therefore they cā be no more hardened. Your second reason is, that because it belōgeth to God onely to make hard their heartes, th [...]t therefor there resteth nothing to the Prophetes, but to shew vnto them the hardnes of their hartes. I am glad that once ye will cōfesse yt it is nothing repugning to gods good nature,Answer for iust causes, to harden the heart, and to make blind ye eyes of the reprobate. But yt therfore nothing resteth to ye Prophetes or Apostles, but onely to declare vnto mē their hardnes I cā not admitte. For we do find yt God doth so cōmunicate his power wt his true messingers, [Page] and embassadours, that what soeuer they lowse in earth, he doth lowse in ye heauē, & what soeuer they bynd in earth, he bindeth in heauē, whose sinnes they remitte, they are remitted, & whose sinnes they reteine, they are reteined. The Lord him selfe saith vnto Ieremie:I [...]re. [...] Behold I haue put my wordes in thy mouth, and I haue ordeined thee aboue nations, and kindomes, that thou maiest roote out, destroy, & scatter, and that yu maist also build vp, and plant. And vnto Paul it was said: And now I shall deliuer the from the natiōs, to ye which I send thee that thou maist open the eyes of those that be blind, that they may conuert from darknes vnto light, and from the power of fathan vnto God. These wordes do witnes that the effectuall power of God doth work with the word, which he putteth in the mouthes of his true messingers, in so much that ether it doth edifie, lighten, or mollifie to saluation, or els it doth destroy, darken, and hardē. For the word of God is of ye nature of Christe Iesus, & he is not onely come to illuminate, and to raise vp, but also to make blind, and to beate downe, as he him selfe doth witnes, saying, I am come to iudgement into this world, yt those that see not shall see & that those that see shalbe blind. And Simeon saith:Luke. Ma [...]. 21 Behold this is he yt is put in resurrection, & in ruine of many in Israel. In so much, that vpon whō that stone of offense falleth, it shall burste him to powder. And therefore we can not admitte that the ministerie of his blessed word preached, or published by his faithfull messingers, be nothing els but a simple declaration what men be. No, we know that it is the power of God to saluatiō of all those y• beleue, that the message of reconciliation is put in their mouthes, that the word wc they preach, hath such efficacie, & strength that it deuideth asunder y• ioyntes, & sinewes, ye bones frō the marye, that ye weapons of their warrefare are not carnall,1. Co. 1 [...]. but are power in God to the beating downe of all strōg holdes, by the which, the true messingers beat down all counselles, & all height which [Page] is raysed vp against the knowledge of God, by the which also they lead into bondage all cogitatiōs to obey Christe. we know further that they haue vēgeāce in readynes against all inobedience.Apo. 10 That fire passeth forth of their mouthes which deuoureth their enemies, that they haue power to shutte the heauen that rayne descend not in the daies of their prophecie. That gods power both in the one sort, and in the other, is cōteined with his word euen preached, pronounced, and fore spoken by his messingers, do all exāples in gods scriptures witnes. At the praier,3. King. 18 and prophecie of Elias was the heeauen both shut, and opened: fire descended frō heauen, & cōsumed those vngodly souldiours wt their captaines.

At the curse of Eliseus did beares deuoure [...] childrē that mocked him.4. Kin. 1 The wordes of Isai, Ieremy, and Ezechiel, albeit (for the time that they spake) they were contemned, yet had they such force, and effect, yt no strēgth was able to gainestād that, which they had pronounced. At Peters word, Ananias, and Saphira did sodainlye dye. Paule by his sentēce made Elimas the sorcerer blinde, and so forth, the exāples be almost without nōbre, that declare yt gods power is ioyned wt his worde, not onely in sauing (wc I thinck you will admitte) but also in punishing & destroying. If you thinke it fearefull yt gods holy word shall haue this power, and effect, to kill, to blind, and to harden. Remembre first, the seuere iudgemētes of God against sinne, and often call to minde that the fault, nor chiefe cause is not in the word, but in the subiect, and person, in whom it falleth. The word falling in to ye heart of the elect, doth mollifie, & illuminate, as before is said, but falling in to the heart of the reprobate, it doth harden & more excecate the same, by reason of the qualitie, and incurable corruption of the persone

And thus in your second reason, we do vtterly dissent from you [...] & feare not to affirme, yt gods true Prophetes, & messingets, do not onely declare what mē be [...] but yt by the word, which is cōmitted to their charge, effectually [Page] they worke ether lyght,To the 2. 3. 4. or darknes, life, or death, yea saluation, or damnation. The text of Leuiticus serueth you nothing, and ye text of Ieremie is expressely against you. For the hiegh Priest is not commaded to go to a mā, in whom no leprosie appered, and to pronounce, what after shall become of him: but the man in whom there is apperant signes of lepro [...]ie, is cōmanded to be ledde to the Priestes, who are commāded to pronounce according to the signes wc they see. Cōsidre I besech you, the difference betwene the office of the one, & the office of y• other [...] the sentence of the one, and the sentēce of the other, the one (yt is the Priestes) go not, nether are they sent, to seke those yt haue apperance, or suspicion of leprosie. But the Prophet is sent by God, to thē that then was called the people of God, in whō no man could haue suspected such blindnes, such hardnes of heart, & such rebellion as the Prophet is cōmāded to threatē. The Priestes did not nor might not pronoūce sentēce against a mā, in whom manifest signes of leprosie appered not, yea triall must be taken, whether it be leprosie, or not: But the Prophet is cōmanded to go to that people, who held them selues cleane, and before all triall, to pronounce that sharp sentence, you shall heare wt your eares, and shall not vnderstand, you shall plainely see, and yet shall not perceaue, the heart of this people is hardened. Was there anysuch cōmandemēt or charge giuen to ye priestes? Might any of them haue said, to any man yt appered to be cleane, &c whole, thou shalt be leprous, I pronounce the sentence which thou shalt not escape? I trust not. Then for the diuersitie as well of their offices, as of the sentēces which they pronounced the phrases must be diuers.

Where ye affirme that ye Prophet could not touch their heartes, but by declaring thē to be hard hearted, ye seme not to vnderstand what is the vertue and power of gods word pronounced euē by the mouth of man, wc (as before we haue declared) pearceth to ye depest secret that lieth within the heart. Yea and worketh that thing, wc the Pro [Page] phete pronounceth, and speaketh, how vnapperāt that euer it be to mans reason, or how stowtly and stubburnly that euer the wicked resist. Did not the wordes of Elias spoken vnto Achab aftre ye murtherīg of Naboth, touch his heart? yes, the very hypocrite him selfe had some sense and feling of gods iust wrath. And both he and his posteritie, for all his princely pompe, did after fele the veritie of them. To witte dogges did licke his blood, the flesh of Iesabell was eaten by dogges, his children, and hole posteritie were rooted out of Israell. And thus did the wordes of the Prophete touch his heart (in the time when they were spokē) with a certeine feare, stupiditie, and trembling. which wordes were after of such power, strength, and veritie, that no male children were left aliue to Achab in Israel. And the same is true of Ieremies wordes [...] & sentence spoken against diuers natiōs, whose faces albeit he neuer saw, yet did he so potently touch their heartes, that how soeuer they despised his threateninges, yet was no word vainely spoken, but in effect was euery thing complete, as he pronounced. And wonder it is that ye are ignorant in this vertue of gods word, seing that ye confesse that Ieremie toke the cuppe from the Lordes hand,lere. 25 which he was commanded to giue to all nations, yt they might drinke the cuppe of the Lordes wrath, saing vnto them: Drincke, & be drucken, and spew, and fall, and rise no more, becaus of the swerd wc I will send among you. Was this I praye you a simple declaration [...] or was it not rather a sentence & decree so effectuall, that albeit nether Babylon, nether any other proud and whicked nation wold for that time beleue it, yet came it most effectually to passe? And I say yt these wordes of Ieremie do manifestly repugne to your interpretation, & do sufficiētly proue yt those wordes spoken to Isai, are otherwise to be vnderstād, then yt he was commanded onely to declare what the people were. For as the wordes of Ieremie had this effect, yt according as he spake, so came ye destruction vpon those proud natiōs, so lykewise had the wordes of God spoken to Isai, the [Page] same effect, which he pronounced. To the one he said, thou shalt giue vnto them the cuppe of my wrath, that they may drinke it. The Prophet without feare did obey his commandement, and God did faithfully performe, what so euer his messinger had pronounced. Euen so did God command Isai to blind, and harden, that stubborn, and rebellious generation of the Iewes, by the preaching of his Law, and by rebuking of their manifest impietie. And so he did, God working all to his glory, according to his eternall purpose. And this because your 4 interpretation is not sufficiētly confirmed by any phrase of the scripture, which ye haue alledged ād also because it repugneth to the scriptures which before I haue adduced,To ye [...] 6. 7. 8. we can not admitte it. Against your complexion or Epilogue, which is nothing but a superfluous repetition of those thinges, which sufficiently ye haue not proued (althogh you so bragge) we say, that as God by his eternal word, and power infinite, hath created al thinges, so hath he by his wisedom incomprehensible so disposed all thinges [...], yt as nothing was created for the self, so was nothing the appointer of the self to serue God, as his glory required. But he in his eternal counsel appointed the end to euery creature, to the which they shal once atteine, by such meanes, as he most iustly hath appointed. And therfor seing his glorie doth no lesse require his iust iudgemētes, then his superaboūdant mercie to be knowen, he hath in his eternal counsel elected, some, and reiected others, euē before ye foundatiōs of ye world. And albeit he created man after his own image, yet did God neuer determine yt mankind should stād in Adam, but his iust coūsell and purpose was that all men should fall in Adam, that the elect might know the price of their saluation Christe Iesus, in whō they were elected, before yt in Adam actualy they did fall, or were created. And so God willing to make his glorie to shine in al, hath prepared some vessels of mercie, and some of wrath. to ye one he hath frely giuē life euerlastīg in Christ [Page] Iesus his sonne. The other he hath for iust causes so reiected, that albeit with long pacience, he suffereth their manifest rebellion, yet in the finall iudgement he shall commād them to go to the fire that neuer shalbe quenched. And this will and counsel of God is neither secret, nor hidde from his Church, but is in his word most manifestly reueled: ād therfor of it we feare not to affirme, that euen in the first promise, and euer since hath God made a plaine distinction betwext the elect, and the reprobate, so that the purpose and counsell, which before was hidde in God, was in time manifested vnto man. Which will and counsell of God (becaus it is constant and immutable, like as God him selfe is) must of necessitie take effect, and therfor I boldly affirme, that neither can any whom God in his eternal purpose hath reprobated, become the elect, and so be saued, neither yet can any of Christes elect nombre to life euerlasting, be reprobated, and so come to finall perdition. We further saye, that albeit gods will in the selfe, be one, to witte, the manifestation of his own glorie, yet as touching his creatures it hath diuers respectes, for God will the saluation of some, and he also will the iust [...]ondemnation of others. And the contrarie of this doth God neuer declare in his word, but rather doth most plainely reuele it. And therfore this his godlie will is not called secrete, as that it is not expressed in his word: but because that in his word there is no cause assigned (gods good will onely excepted) why he hath chosen some, and reiected others. And this knowledge is so necessarie to a Christian, that without the same, ca the heart of man neuer be sufficiētly subiected vnto God, nether can he rendre vnto him due praise and honor, except that he acknowledge, and confesse. yt God him selfe hath made differēce, betwext him, & others. To your odious termes, & dispitefull railing, I briefely say at this time:To the 8. THE LORD shall iudge. To my knowledge there resteth no notable scripture, which ye haue alledged (or rather abused) for confirmatiō [Page] of your error which is not sufficiētly answered, two places excepted. The one is of Ezechiel, affirmig that God will not the death of a sinner, the other conteineth the wordes of Paul saying: God will all men to be saued, which places because you recite them here in the description of him, whom you call the true God I thoght it expedient to delay til this opportunitie, to ye end that h [...] uing to fight (as it were face, to face) with the deuil him self, I might haue some cōfort of my God in entreating some place of his holie scriptures. Thus you procede with a mouth most execrable, and blasphemous.

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THE ADVERSARIE,

The properties of the God of the careles by necessitie.The 44. section Their gods wrath exced [...]th all his workes for he hath reprobate the most part of the world, afore the foundation of the world. be is slowe vnto mercy and ready to wr [...]the, for he will not be intreated to saue any of them whom he bath reprobate afore, but of necessitie do, what they can, they must be damned,1 ne [...]ther is he omnip [...]tont, which may do, and leaue vndone▪ what pleaseth him, for he is bound [...]y [...]is [...]wn absolut ordinance and infallible foresight 2 to do onely all things as they be donne, and becaus [...] so pleased him to 3 she we his power & strength he styrred up Pharao & many mo to do wickedly [...]e giueth wicked commandement, and euill thoghtes to Semei, and many other. And therafter plagued them for their labor, onely because they were wicked instruments to work his will for he made them naughtie vesselles [...] commit all abomination, neither could they choose but work wickedly being [...]is vesseles of wrath: he hathe two willes, [...]ne contrary to an other, for he saieth one thing and thinke [...]h another. he is worse the [...] the deuill, for not onely tempteth [...]e to do euill, but compellet [...] by immutable fore ordinance and secret wil without which, no thing can be do [...]e. he is the prince of darknes, for frome him com [...] euill thoghtes, which are darknes.

ANSWER.

Because that now I haue to do not onely with a blasphemer, but euē (as it were) with a deuill incarnate, my first and chief defence, is to say, the Lord putte silēce to the [...] Sathan. The Lord confound thy dispiteful counselles by the which thou studiest to peruert the righteous way of the eternall God.

But now of thee,To ye 1 ô blasphemous mouth, I aske, if thou be able to forge to the, and to thy pestilent facti [...], [Page] an other God, then that God who most iustly did drowne, and destroy by water, all liuing creatures in earth, except so many, as were preserued in the arke with Noah who also did destroye by fire from heauen Sodom, and Gomorra, with the cities [...]diacent, and the hole inhabitantes of the same (Lot and his two daughters onely reserued [...]) who further by the space of four thousand yeres, did suffre all nations to walk in their owne wayes, reueling onely his good will, and the light of his word, to the sede of Abraham (to those that descended of Iacob I meane) Canst thow I say forge to thy self another God, then this eternall maiestie of our God whom we do reuerence, in whom we trust, and most stedfastly beleue, whose Sonne Christ Iesus we preach to be the onely sauiour of his Church, and whose eternall veritie we mainteine, not onely against Iewe, Turke, and Papist, but also against you enraged anabaptistes, who can admitte in God no iustice, which is not subiect to the reach of your reason? Darest thou, and thy conspiracie stand vp, and accuse God of crueltie, because that in these his workes, thou canst not deny, but that mo were punished, then were preserued, mo were left in darknes, then were called to the true light? Shall not his mercie excede all his workes, except that he saue the Deuill, ād those that iustely be reprobated as he is? Stoupe Sathan vnder the empire of our Soueraigne God,To ye 2. whose will is so free, that nothing is able to constreigne, or binde it. For that is onely libertie, that is not subiect to mutabilitie, to the inconstancie or appetites of others,What is [...]. as most blasphemously you wold imagin God to be in his election and most iust reprobation: by the which in despite of Sathā,To ye 3 of thee his slaue, and sonne, and of all thy sect, he will declare his glorie, as well in punishing with tormentes for euer such blasphemers, as you be, as in shewing the riches of his glorie to the members of his deare Sonne, who onely depend vpon Christe Iesus, and vpon his iustice.

[Page] To purge my God from that iniustice,To ye 4. 5. or from those absurdities, which thou woldest impute vpon his eternall maiestie, I will [...]ot labor, lest that ether I should seme to doubte of our owne cause, ether yet to be sollicite, for the defense of our eternall God. And therfor seing that ye declare your selues not men ignorant, willing to Iearne, but deuilles enraged against God, against his eternall, and infinite iustice, as I began, so do I finish. The Lord confound thee Sathan. The Lord confound you enraged dogges, which so impudently dare barcke, against the most iust iudgementes of God. And thus leauing you to the handes of him, who sodanely shall reuenge his iustice from your blasphemies. For the cause of the Simple I say, First, that most maliciously ye accuse vs, as that we should affirme God to be slow to mercy, and readie to wrath, which blasphemy we protest before God, before his holy Angelles in heauen; and before his Church here in earth, did neuer enter into our heart. For the contrarie thereof we daily see, and perceaue, not onely in our selues, to whom most mercifully he remitteth the multitude of our sinnes, but also in the most cruell ennemies of his Church.

We do not define, what nombre God hath elected to life, nether yet what nombre presently God hath reprobated. Onely we stand content, with that, which the holy Gost hath reueled openly, to witte that their be both elect, and reprobate.

That the elect can not finally perish, nether yet that the reprobate can euer be saued, we constantly affirme. But we adde the causes, to wit that because the one sort is giuen to Christ Iesus by ye free gift of God his father, before all times: therfor in time they come vnto hī, by power of whose spirit, they are regenerate, their darkenes is expelled, and from vertue, they procede to vertue, till finally they attein to the glory promised. As ye other sorte is left in their own corruption, so can they do nothi [...]g but obey their father ye deuil, in whose bōdage they [Page] iustely are left. And so where ye burden vs, that we say, let the reprobate do what they can, yet they must be dā ned, ye do most shamefully belie vs. For we saye, and teach, that who so euer declineth from euill, and constantly to the end doth good, shall most certenly be saued. But our doctrine is thi [...], that because the reprobate haue not the spirite of regeneration, therfor they can not do those workes that be acceptable before God.

How God is almightie, and omnipotēt, we haue before confessed, to witt, that as he in his eternall wisedom foreseeth, and appointeth all thinges, so doth his power put all thinges in execution, how, and when it best pleaseth him. Neither can his wisedom, will, nor counsels be subiect to any mutabilitie, vnstablenes, or chāge. For if it so were then his godly wil and counsels, did not depend vpon him self, but vpon his creatures, which is more then absurd.

Nether to Pharao, neither to Semei, neither yet to any other reprobate, did, or doth God giue, either wicked commandement or euill thoght. But those wicked thoghtes, and euill motions, which be in them of their euill nature, and are stirred vp by the instigation of the deuill, as he doeth, not purge them, so doth his wisedom vse them well to his owne glorie, to the exercise of his children, and to the comfort of his Church. In so much that the verie tyranny of Pharao, the cursing of Semei, and the incest of Absalom in so farre as they were gods workes, they were iust, and holy, because they were iust punishmentes of their sinnes, an exercise for his children, and some part also of his fatherly correction for their offenses. To the rest of your vanitie, I will not answere, not because I feare your sophisticall subtilitie, but because I will not (except that yet I be further prouoked) nether by tongue, nether yet by penne once name or expresse your horrible blasphe mies. Which manifestly do witnes and declare, that you (as dogges enraged) without all reuerence, do barke against [Page] God, because his workes do surmount your capacitie. The Lord speadely call you to repētance, or els so bridle your venemous tongues, that they be not able further to infect. Now to the rest.

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THE ADVERSARIE.

The properties of the true God,The 45. section. God his mercie exceadeth all his workes he hath made man like to h [...] own image in Christe Iesus, in whom is no dam [...]ation, he is sl [...]we vnto wrathe and readie to foregiue, he wilbe intreated of all so that [...]e biddeth all men euerie where to rep [...]nt, and [...]ffereth faith to all men he is omnipotent and may do, and leaue vndone, what 1 so euer shalbe his good pleasure, [...]ether is it his pleasure & wil, t [...]at eiher Phara [...], Semei, or any other do sinne and come to destruction, for he 2 willeth the deathe of no creature, but willeth all men to be saued and to come to the knowledge of the trueth, he hath but one will which is euer 3 onely good, reueled in his word to them that feare him and kepe his commandementes, nether hath he any secret will contray to this, but will performe 4 what so euer goeth out [...] of his mouth [...], he tempte [...]th no man to sinne he is the fu [...]her of lig [...]t, and cometh to destroye the workes of the careles libertynes God, for be abhorreth all wickednes, ād al wicked d [...]s.6

ANSWERE.

In this description of your God (whom you do terme the true God) I do wōder of three thinges. First that in this your description ye dissent from your greate angel Castalio. Secondely how it is that ye haue forgotten your selues: And last why ye omitte these properties, which the scriptures do no lesse attribute to God, then any that you alledge. Your master, and chief champion Castalio (now left for your comfort) in the description of his God thus writeth. But that God whom both nature, and reason, and the scriptures do teach, is ready to mercie, and slow to wrath, who hath created man, of whom all men are borne, to his owne image, lyke to him selfe, that he shoulde place him in Paradise, and giue to him the blessed life. This God will that all men be saued, and that none perish, and therfore he hath sent his Sonne into the earth, that iustice might superabound, wher so euer sinne hath abounded, the light of whose iustice, doth illuminate euery mā, that cometh in to this worlde. Wonder it is I say that ye who so [...]cōstantly haue [Page] folowed your master in all this your worke, haue dissented frō him, or at least omitted his wordes, in these two poītes, wc in this case be prīcipall. For, first by his description he will that nature, and reason, shal no les teach you and your faction, God, then shall the scriptures. So yt he, whose workes you be not able to cōprehend by nature, and reason, shall not be to you the true God. And secondarily, that except he wil all to be saued: and yt the light of his sonnes iustice do so illuminate all men cōming into this world, that where so euer sinne hath abounded, there must iustice superabound, yt to you lykewise he be no God. These be two chief pointes in this cōtrouersie.

For we cōstantly affirme, that ye brightnes of our God doth so blind nature, and reason (as now they be corrupted) that the naturall mā cā neuer atteine to those thinges, wc apperteine to God, to the knowledge of his will, nether yet to his true honor. For we know that ye world hath not knowen God, by wisedom, but thinking themselues most wise, haue becomen most vaine, in so much that they haue worshipped the creatures, more then the Creator. And thus beleue we that nature, and reason, are not onely vnable to leade vs to the true knowledge of God, by the which we may atteine to life euerlasti [...]g, but also we affirme, that they haue bene maistresses of all errors, and idolatrie. And therfor say we that nature, and reason, do leade men from ye true God, but are neuer able to teach vs, nether to expresse to vs the eternall, the trew, and euerliuing God the father of our Lord Iesus Christe. Further we doubte not to embrase, to beleue, to reuerēce and to honor ye maiestie of our God, who hath made diuision, betwext one sort of men, and an other, as plainely before we haue proued. These being two chief pointes, in this controuersie, greate wonder it is, yt of thē ye make no expresse mention (as Castalio doth) in this your descriptiō. Is it because you are ashamed that such darkenes, and such grosse ignorance should be in your greate angell of light? Iust cause no doubte haue both you, and he to be ashamed of your foolish imaginatiōs. [Page] But yet I feare an other thing more, which is this. That sodenly you will not committe the greate, and secrete mysteries of your profession to your rude scholers. For it might perchance offend them, if at the first ye should affirme (as in your writinges I can shew) that saint Paul taught a more perfect way to his scholers in secrete,The secrete doctrine of An [...] baptistes thē that wc he committed to writing, that Christ is not the eternall Sonne of the eternal God, that the Godhead of the holy Gost is but mannes imaginations, that Christes kingdome shall so florish, that wicked men shal vtterly be suppressed euen in this life, that Christes iustice aualeth nothing▪ except man haue a personall, & perfect iustice within him self, that man may fulfill and obey gods holy Law, and that Christe hath no prerogatiue aboue his brethern, except this, that he is called the first begotten: I omitte thinges much more absurd, because I will not offend the eares of the godly. These thinges I say you do not sodēl [...] open to your scholers, but in the beginning with pleasant persuasiōs of good life, of mortification, of ye power of the spirite (wc rightly placed is a doctrine most necessarie) ye inflābe their heartes with a a vaine cōfidence, of their owne power, strēgth, ād iustice. And therafter ye dissuade them frō all exercises, wc may put them in minde of sinne, and imperfectiō, which remaineth in mā. For nether will ye yt they frequēt the publike preaching of ye word, neither yet ye administration of Christes sacramentes. For such thinges to yor perfect mē are nothing necessarie. But to be short, in the end ye brīg thē to ye plaine contēpt of gods free graces offered, & giuē to his elect in Christ Iesus. For in ye end these be yor blasphemous voices openly affirmed, in your priuie assēblies: what is our ioye? but yt we fele no sinne abidi [...]g in vs: what is our cōfort, but that we be able to fulfil the law? and what is our reioising? but that we haue a iustice perfect in our selues. And thus seking to establish your own iustice, nether cā you, nor your scholers be subiect to ye iustice of God. But (omittig this) I returne to your deceitfull craft, ye dare not in expres wordes affirme the [Page] vaine description of your masters God, but yet couertly ye say as much (as after shall appere): in which thing, as ye declare your selues ingrate and vnthāckfull, that will not support your reuerend master in this his battell, wt your open patrocini [...] and plaine defense, so do ye shew yor selues most vnworthye of credit amongest gods children. For who can credit those teachers, that in ye beginning and for their foundation, & principalles ioyne together darkenes, and light, lies, and veritie, yea that begin with a manifest vntrueth (as doth your Master Castalio) affirming, that nature, and reason, do teach ye true God vnto vs, wc is a manifest lie, as before we haue proued. If ye say, he addeth also that the scriptures do teach God vnto vs: I answer that the more is his impudencie, and more dangerous is his venom. For what impudencie is it, to preferre corrupt nature, and blind reason to gods scriptures, in such manifestation of God, as our saluation requireth? Did Moses, Isai, or Christe Iesus wil the ignorant to search nature, or to consult with reason who should be the Messias promised? or did they not alwayes send such as lacked light to the word which was reueled, to the law, and to the Prophetes, ād to the scriptures, which did beare record of Christ Iesus, who is the onely way, by the which men come to the true knowledge of the Father? True it is that the Gentiles by contemplation of the creatures, atteined to that knowledge, that there was a God: but how litle this knowledge serued for their saluation the Apostle doth witnes. And therfore I say that your Master is more then impudēt, vt dare preferre nature, and reason, to gods scriptures. And further his venom (in so saing) is more dāgerous, then if plainely he had affirmed, that nature, & reasone alone had bene sufficient to haue instructed man in al thinges apperteining to saluation. For so declaring him self the simple should haue auoyded that error, as a pestilēce most pernicious. But now in ioining together those thinges which God hath so manifestly deuided, as [Page] he hath deuided light from darcknes, he doth nothing els, but as a traiterous murtherer mixe, and mingle poison, with swete lyquore. For in ioining nature, and reason, with gods scriptures, in the manifestatiō of God to mans saluation, he doth plainely witnes, that the naturall man may boldly pronounce that those workes be none of gods, wherof reason can not see a iust cause, why so they should be wroght. For the fall of Adam say you, and, the induration of Pharao, the deceauing of Achab, and such others, were none of gods workes. But they came by his permission and why so? Because the naturall man can not see how such workes can agree, with gods goodnes, and iustice. And thus ye deny him to be the true God, who doth not laye before the blindnes of yor reason all his workes, that they by her iudgement, may be iustified, or condemned. O blasphemous mouthes, dare ye denie him to be the true God, of whom Moses, Iob, Dauid and Paule affirme: that his secretes do apperteine to him self? that he will not make accompte to man of all his workes. That his counsels are incomprehensible, his iudgementes a greate depth, and his wayes vnsearchable. Thus much for that which ye omitte of yor masters wordes in his description, which I now admonish, lest after ye should trouble the simple, with these your vanities, which from time, to time, ye foster, and spred abrode. Now to the second, which I will but onely touch, to put you in minde, that in doctrine, ye are not constant: for before ye haue affirmed,In the [...]. sectiō, 1. argument. that we did all stād in Adam, before that we did fall. For none (say you) falleth, but he that standeth: If we did all stand, then were we all predestinate to life. And after: As we were all created in one man, that is in Adam,In the 9 sectiō 1. argument. so were we all created in one estate, that is after the image of God. Of which places it is plaine, that ye vnderstand, that in Adam we were created to gods image, in Adam we were elected, and in Adam we were placed in paradise, which you call the blessed life. But here you change your tune, and say: [Page] He hath made man like to his owne image in Christe Iesu, in whom is no damnation. What should be the cause of this your sodein recantation, and alteration of your sentēce, I can not well coniecture, except it be this: That because experience doth conuict you, that by Adam we are all wounded to death, that therfor you wolde al should receaue life by Christe Iesus. And that doth your master affirme in bold, and euident wordes, saing: This God will all men to be saued, and that none shall perish: and therfor hath he sent his Sōne, into the earth whose iustice should superabound, where so euer sinne hath abounded. This doth your master boldly affirme (because he wrote to his practised souldiours) yt which ye do in darcke wordes persuade. But how vaine be both your persuasions, shall shortly appere, by examining the scriptures by you both alledged. He groundeth his error vpon the wordes of Paule plainely falsified, and of Iohn the Euangelist, whom he applieth not rightly. If you thinke me bolde that thus do accuse your master, & great angell, of falsifying gods scriptures, heare my profe, and then iudge. He saith whersoeuer sinne hath abounded there hath grace super abounded. Which wordes the Apostle doth not speake, but saith: where sinne hath abounded: there hath grace more abounded, which proposition is most true, as it is most comfortable. For in Adam, Dauid, Peter, and in all other gods elect children did, and doth sinne abound, as the Apostle proueth all to haue sinned, and to haue nede of gods glorie. But in them did grace more abound, by the which they were deliuered from the multitude of sinnes. But as your proposition is not expressed by the Apostle, so it is most fals, which is most easie to be proued. For in Cain, Pharao, Iudas, Pilate, Annas, Caiphas, Herode, and many other did sinne abound, but in them did grace neuer so abound, that they were absolued from that damnation, which is pronounced against all vnfaithfull, in these wordes: Who so euer shall not beleue, shalbe condemned. [Page] And therfor I say, that your masters vniuersall proposition is most fals, and he not onely a falsisier of the plaine scriptures, but also a mainteiner of all impietie, of all idolatrie, and wicked religion. For if it shalbe admitted that where so euer sinne hath abounded there shall grace more abound: then shall there be no differē ce betwene the condition of those that beleue in Christe, and those that be despisers of his Euangile offered. Let the indifferēt reader iudge, whether that you, or we do now more smel of a careles, and a libertines life. But this after.

The wordes of the Euangelist are plainely wrested. For he affirmeth not, that euery man is illuminated to saluation, nether yet that Christe is offered (as ye wold shift) to euery man. But speaking of the excellēcie of Christ Iesus, in whom was life, and by whom all thinges were created, he saith: this was the true light, which doth illuminate all men, that come into this world. In which wordes he speaketh nothing of mannes redemption nether yet of any light, which man receaueth necessarie for the same: But onely of that light which was gi [...]ē to man in his creatiō, a part whereof (how small so euer it be) doth yet remaine in man▪ and that not by his own power, but by the free gift of God, in whom we liue, are moued, and haue our being. And that the Euange list speaketh nothing of the light of our redemption, is euident by his owne wordes. For, before, and after he doth witnes, that the light did shine in darckenes, but darckenes did not apprehēd it, that is receaue, & aknowledge it: That he came amongest his owne, but his owne did not receaue him, that such as did receaue him were nether borne of blood, of the will of the flesh, nether yet of the will of man, but of God. By which wordes it is manifest, that the Euangelist most euidently declareth, that the light of saluation is not cōmon vnto all, but yt it is propre to those onely, yt are borne of God. He doth further teach, that all reason, and naturall vnderstanding [Page] which man hath by his first birth, is so choked, so blinded, and extinguished, that man must nedes be borne againe, before he can see the kingdome of God, that Christ Iesus must nedes illuminate those, that be borne blinde, orels (without remedy) they shall perish in their blindnes. And thus I say the one text your master doth falsely, and the other most violētly wrest. But now to yor wordes. God is slowe, (say you) to wrath, and ready to forgiue. He will be intreated of all,Answerso that he biddeth all mē euerie where to repent, and offereth faith vnto all men. To ye 2 I will not question with you at this time, why in this description of your true God, ye make no mention of the Sonne, which is the eternall word, and wisedom, of the eternall father, nether of the holye Gost, who proceding from the father, is equall with the eternall Sonne. But this is the one thing of which I did wonder in reading this your description, yt ye omitte these properties, which God attributeth to himself. You do continually repete that God is slow to wrath, ready to forgiue, that he willeth all mē to be saued, that he wilbe intreated of all men, that he willeth the death of no creature. Which properties in God we confesse, and wc sentences we acknowledge to be most true, if they be rightely vnderstand. But why do ye not likewise teach your scholers, that God is zelous, that he is a consuming fire, that he punisheth the iniquitie of the fathers, vpon the sonnes, vnto the third, and fourth generation: and that his iustice can not suffer sinne to eskape punishment, no not euen in his most derest children. Ye haue accused vs, that we deceaue the people, teaching them a careles, and libertine life. And therfore here againe, I require the indifferent reader, to consider which of our doctrines giueth most libertie: whether you that affirme, that your true God wilbe intreated of all, or we that constantly mainteine, that God heareth no sinners, or that such as delite in iniquitie, are so odious in his presence, that althogh they crie, and howle in their calamities, yet will he not heare thē. But [Page] now let vs examine your scriptures apart. God is slowe to wrath (say you) true it is, but yet he recompēseth the flownes of punishment, with the seueritie of his iudgementes, which hath bene, and shalbe executed against such as heape to them selues gods wrath, by abusing his long sufferinges. He is readye to forgiue: we acknowledge this to be the voice of our God. But we feare not to affirme, that the remissi [...]n of sinnes, is the free gift of God, giuen to his Church by Christe Iesus, like as are faith, and life euer lasting which are not commō to al men in generall, but particularly do apperteine to gods children. He will be intreated of all (say you) so that he biddeth all men euery where repent, and offereth faith to all men.

Your first proposition is vtterly fals,Answer neither yet is there any such sentence conteined in the hole scriptures.Psal. 17. True it is that God is mercifull gentle liberall, protector,30 Refuge, and Life to all. But to wc all? To such as hate iniquitie, loue vertue, lament for their sinnes past,96 call vpon his Name in veritie, and do vnfainedly seke 69 for his helpe, in the day of their trouble Of all these no 85 doubte, he will be intreated, how wicked, and vnthanckfull so euer they haue ben before. But by the contrarie he will destroy all that speake lies.Psal. 5. He hateth all that worke iniquitie: nether will he shew him self mercifull to such as maliciously do offend.Psal. 75. But all the sinners of ye earth shall drinck the dregges of that cuppe which the eternall holdeth in his hande. For he will destroy all those that traiterously decline frō him.Psal. 18. They shal crie, but he will not heare He shall answere vnto thē, let your louers, whom ye haue preferred to me [...] deliuer you. Such as withdraw their eares frō ye crie of the poore, shal crye, but shal not be heard, yea albeit the blood thirst [...]e wil multiplie praiers and streatch forth their hādes, yet will not God heare thē. For his coūtenance is bēt agaīst all yt cōmitte wickednes. And thus I say you [...] shall neuer be able to proue yt God wilbe intreated of al, except you [Page] can confute the holy Gost, and make him, to recāt these, and innumerable other places. As mercy is promised to his children (for they onely call in veritie, they onely hate sinne, and folow vertue) So is seuere iudgement pronounced against the wicked of ye world. None of these sentences: God biddeth all men euery where to repēt, and offereth faith to all men, are founde in that sense, and meaning that ye do vnderstād thē, in the hole scriptures. True it is that Isai the Prophet, and Christe Iesus him self with his Apostles do call vpon all to come to repētance: But that generalitie, is restrained by their own wordes, to those that thirst, that hunger, that mourne, that are laden with sinne, as before we haue taught. That place of the Actes ye ether vnderstand not,Act. 17. or els willingly ye abuse it. For Paule saith not that God offereth faith to al, but saith: that he hath perfourmed to al, yt promes wc he made to man, wc was to send a Sauiour for mās redemption, by whome also he wil iudge the world. Consider the text, and you shall vnderstand the meaning of the Apostle to be such. you procede.

He is omnip [...]tent, and may do, and leaue vndone, What so euer shall be his good pleasure.

The omnipotēcie of God,Answer & fredō of his wil we most constantly mainteine, but we cā not admitte yt our God be variable, vnconstant, subiect to ignorance: nether yet yt his godly wil depēd vpon ye wil, and disposition of mā. For that were not to leaue gods will at fredome but to bring it vnder ye bondage of his creatures. Further, these wordes, God may do, and leaue vndone, what so euer shalbe his pleasure, do smell somwhat of one of your articles offered vnto vs in this churche, wherein some of your sect do affirme, yt God may be fully purposed this day to do one thing, and yt to morow he may repent, and be purposed to do the contrarie. Which cogitations of of God are most blasphemous, & wicked. For if his coū sels be mutable, and inconstant, then ceaseth he to be ye God, who nether is, nor can be changed. If you had said because yt God is omnipotēt, therfor he may do, and leaue [Page] vndone, what so euer his good pleasure is, you had said well, vnderstanding, yt the purpose of God is infinite, yt therfor of his good will, he so mollifieth ye heartes of some men, yt of most cruell, and enraged ennemies, against his trueth, and poore seruantes, he maketh them and yt sodeinly preachers of his Gospell, and protectors to his Church. But when ye say, he may do what so euer is his good pleasure, ye offer occasion to the captious to suspecte yt you wold affirme, yt gods good wil, & pleasure may change, and yt is to deny his Godhead. But I will burden you no further, then ye shall plainely confesse, I onely put you in minde,To the 3 that ye holy Gost vseth no such phrase. You procede saing.Answer Nether is it his pleasure, ād will, that ether phara [...], Semei, or any other should sinne, and come to destruction.

Before we haue confessed yt iniquitie, and sinne is so odious before God, yt in it can his goodnes neuer delyte, nether yet can he haue pleasure in the destruction of any creature, hauing respect to ye punishment onely. But seing yt gods glorie must nedes shyne in all his creatures, yea euen in ye perpetuall damnation of sathan, & torment of the reprobate, why shal not he wil, and take pleasure, yt so it come to passe. Albeit your phrenetique braines can not comprehend ye brightnes therof, yet wil he one day declare yt al his workes are wroght in iustice, wisedom, and equitie. I thinke you will not deny, but that pharao, Semei, Iudas and others, came to destruction, like as in the end shall all reprobate do. Then do I aske, if God at no time, for no purpose, respect, nor end did so will, how then came their destruction to passe? By sinne, say you, that we denie not. but yet the questiō is not answered. For continually we demand, if in God there was not power, ether to haue impeded their sinne, or yet after their sinne to haue called them to repentance, if it had so pleased his eternal wisedom, and goodnes Consider your foly, and giue glorie to God, who doth what so euer he will in heauen and in earth. But now to that which foloweth.

[Page] For he will the death of no creature but will all men to be saued, and to come to the knowledge of the trueth.

How violētly you wrest the wordes of the Prophet,Answer and of the Apostle shall shortly appere, after I haue reasoned a litle with you, how these your propositions do agree with that which goeth before. Ye haue affirmed that God is ready to mercie, and slow to wrath, in which wordes you [...]hew: and cofesse, that in the God head there is readines to [...]hew mercy, and also that there is a iustice, wc must execute wrath vpō the disobedient. And so in the nature of ye God head ye cofesse mercy ad iustice. But here you say that God will the death of no creature, but that he will all men to be saued. which last wordes being vnderstand as ye do vrge them, must destroy the former nature of God, & take awaye his iustice. For if he absolutely will the death of no creature, then will he no punishment to folowe sinne. And if he will no punishmēt, then willeth he his iustice to cease, and so cōsequently must one of the properties of his godlie nature cease. Studie for an answere, to make your former wordes, and latter wordes better agree, orels ye wilbe compelled to cōfesse, that God for som respect willeth both death and damnation to come vpon some creatures. Further if God willeth all men to be saued, and to come to the knowledge of the trueth, and yet many do per [...]sh in ignorāce, and shalbe condemned as Christ Iesus doth pronounce: then must it ether folow that gods will is mutable, and so he vnconstant, and not at all times like to him self, or els that he is not omnipotent. For if God at the first creation of man, wold all men to be saued (as ye alledge) then wold I know, when this will was changed. After that man had offended, say you. Then yet haue I obteined, that in gods will there was mutabilitie. For after sinne he wold, and by his sentence pronounced, that Adam, and his posteritie should suffer the corporall death, yea and that the sede of the serpent should haue the head broken downe, by the which is ment the [Page] spirituall death, which nether of both (as you affirme) did God will before. If you reply gods will towardes the saluation of all mankind, did remaine the same after sinne, which was before: for a generall promes of deliuerance was made, by the womans sede that was promised.

I haue before plainely proued,Answer that difference most manifest betwext y• two sedes was made in that promes. But admitting that the promes had bene generall, & so that the will of God this day remaineth the same which ye alledge it to be: to witt, that he willeth ye death of no sinner, but that he willeth al men to be saued. Can you deny, but that a separation, and diuision of the shepe, from the goates, of the elect from the reprobate, shalbe made at the glorious commīg of ye Lord Iesus? Shall not these most ioyfull wordes be said vnto thē yt shall stand vpon the right hand: Come ye the blessed of my father, possesse the kingdome which was prepared for you from the beginning? And shall not this most fearefull sentence be pronounced, and executed against the other? Depart ye cursed, go to the fire prepared for the deuill, and for his angels? Shall the Sonne of God in pronouncing sentēce, do any thing that day repugning to the will of his heauenly Father? I think you will not so affirme. Then if gods will in the day of iudgement shalbe that many shalbe adiudged to tormēt perpetual, and his will in the creation of man was, and this day yet remaineth, that all men shalbe saued, then of necessitie it doth folow that gods will shall change. If you say that death, and damnation cometh not by gods will, but by the sinne, and vnbelief of man, you haue releued your self nothing. for if death be one thing, and life be an other, damnation one thing, and saluation an other. Thē if God this day will all men to be saued, and so to haue life, and yet that day he shall will many to be damned to torment perpetuall (what causes so euer you alledge) I shall obteine one of two, to witte, that ether gods will is, and may be mutable, orels that there is a power superior [Page] to his maiestie, and godly will. For if willingly he shall damne those, whom before he wold, and had determined to saue, then is his will, and determination changed. And if he shall damne those vnwillingly, whō willingly he wold haue saued, then is he not omnipotent. Consider now vpon whom falleth the snowe, and who do cast them selues in greatest absurdities. Now it resteth to declare how violently ye wrest the wordes of the Prophet, & of the Apostle. The Prophete speaking in the personne of God, saith, I will not the death of a sinner, but rather that he conuert, and liue. And the Apostle affirmeth that God will all men to be saued and to come to the knowledge of the trueth. Hereupon ye conclude, God will the death of no creature, this is your first violence, which you do to the text. For the Prophet saith not: I will the death of no creature, but saith▪ I will not the death of a sinner. Ye are not ignorant [...] suppose, what difference there is betwext an vniuer sa [...] negatiue, & an indefinite, or particulare. Where ye saye God willeth the death of no creature, ye speake generally, and vniuersally excepting none. But so doth not the Prophet, for he saith not, I will the death of no creature, nether yet I will the death of no sinner, but simply saith: I will not the death of a sinner. I wonder that ye consider not, that as there is difference betwext creatures, and creature, so that also there is difference betwe [...] sinners, and sinner. Some creatures are appointed [...] death, for the vse, and sustentation of mā. And dare yo [...] say, that this is done against gods will? we be taught the contrarie by his owne mouth. If you correcting your generalitie shall say, that you meane onely that God will the death of no man. And I feare not yet to ioyne with you, and against you to affirme: that God hath willed, doth will, and shall will the death of some men. The holy Gost speaking of the sonnes of Heli the high Priest,1. Reg. 2 saith: But they did not heare the voice of their Father, because the Lord wold kil them. And [Page] Moises saith, Sihon king of Hesbon wold not suffer vs to passe through his cuntrie,Deu. 2 for the Lord thy God did harden his minde, and strengthen his heart, yt he shoule giue him into thy handes. How often doth Moses, & Iosua declare vnto the people, that God wolde kill, roote oute and destroye those wicked nations from besore the face of his people? And were all those kinges, whom Iosua did kill, killed against gods will? The holy Gost affirmeth the contrarie: For it is written, the Lord did trouble them before Israel, and he did strike them with a great slaughter. And while that they did flee before the Israelites, and were in the descense of Bethoron, the Lord cast downe vpon them from heauen greate stones, and many more perished by the haile stones, thē were slaine with the swerd of the children of Israel. If the destruction, slaughter, & death of these wicked men, and of the greate host of Senacherib was not the will of God, I can not tell how man shalbe assured of his will. For the plaine word did before promise, that the Lord should destroye them, and the fact doth witnes the constācie, and perfourmance of his will. and the same thing doth God this day, & shall do to the ende of the world, when he shall adiudge the reprobate, (as before is said) to the death perpetuall: and that not against his will, but willingly, for the manifestation of his iust iudgementes, and declaration of his owne glorie. And therefore I say that your prosition (saying, God willeth the death of no creature) is manifestly fals, as it that repugneth to gods iustice, [...]e. 18 and to his euidēt scriptures. The minde of the Prophetes was to stirre such as had declined from God, to returne vnto him by true repentance. And because their iniquities were so many, & offenses so greate, that iustly they might haue despaired of remission, mercie, and grace: therefor doth the Prophet for the better assurance of those that should repent, affirme, that God deliteth not, nether willeth the death of the wicked. But of which wicked? of him no doub [...]e [Page] that truely shoulde repent, in his death did not, nor neuer shal God delyte. But he deliteth to be knowē a God, that sheweth mercye grace, and fauor to such, as vnfeinedly call for the same, how greuous so euer their former offenses haue bene. But such as continue obstinate in their impietie, haue no portion of these promises. For them will God kill, them will he destroye, and them will he thrust by ye power of his word in to the firewhich neuer shalbe quenched. The Apostle in these wordes: God willeth all mē to be saued, & to come to the knowledge of the trueth speaketh not of euery man, and of euery particulare persone. But of all men in generall, that is to say, of men of all estates, all conditions, all realmes, and all ages. For as in Christe Iesus there is nether Iew, nor Gentile, nether man, nor woman, free man [...] nor seruant, but all are one in him, so can no estate, no condition of man, no realme, nor no age be proued so wicked, and so corrupt, but out of the like hath God called some to the participation of his light, and to saluation, and life by Christe Iesus. and that this is the very naturall meaning of the holy Gost, the tex [...]e it selfe doth witnes. For the Apostle immediatly before willeth praiers, and supplications to be made for all men, for Kinges, and for all that were placed in authoritie. And because that the Church was chiefely oppressed by such, this doubte might haue risen: Are we then bound to pray for those that are expresse, and coniured ennemies against God? You are, saith the Apostle: for that is good, and acceptable before God our Sauior, who will all men to be saued. That is, God willeth you to pray for your persecuters, that their eyes may be opened, and they conuerted to the liuing God: who no doubt will saue some of all estates, of all conditiōs and vocatiōs of men. For the natiōs are giuen to Christe Iesus by inheritance: Kinges shalbe the feders of the Church: Quenes shalbe nurses: And in his holy temple, shall all sing praise. If this interpretation (which we doubt not to be [Page] the verie meaning of the holy Gost, cā not satisfie you. Then will I aske of you. If God will men otherwise to be saued then by Christe Iesus? or as the Apostle speaketh, by comming to the knowledge of the veritie? Plaine it is, that by the wordes of the Apostle ye cā conclude none otherwise. For as he saith God will all men to be saued, so doth he adde, and willeth all men to come to the knowledge of the veritie. Which word (willeth) albeit it be not expressedly repeted in the second mēbre, yet of necessitie, it must be vnderstand, as those that be but meanly sene in the greke, or latine tongue do euidently see. Then if I shall sufficiently proue, that God willeth not all men, to come to the knowledge of the veritie, in such sort, as the Apostle meaneth, shall it not infallablye folow, that God will not all men to be saued, in such sense as you vnderstand. That God willeth not all men to come to the knowledge of that veritie, by the which man is verely made free from the bōdage of sathan, is euidēt, not onely by those whom we do see walke in darknes, and ignorance, but also by the manifest srriptures of God. who called Abraham, making to him, and to his sede the promes, of saluation, saying: I will be thy God, and the God of thy sede after thee which promes he kept secrete many ages from the rest of the world. Whē he did notifie his law vnto Israel, and when Moses did repete the same, he said: Behold I haue laid before you this day life,Deu. 30 and death, benediction, and execration, chose therefore life, that thou, and thy sede may liue. If God wold that all men, and all nations indifferētly should come to the same knowledge, why were not the lawes, statutes, and iudgemētes of God made manifest to others, as they were to Israel? And if you answer that so they were. the holy Gost shall cōuict you of a li [...]. For he affirmeth, that God had not done so to all nations, and that his iudgemētes he had not reueled, nor made knowen vnto them. But if that plaine diuision made by God him selfe betwext Iew, and Gētile, [Page] during the time of the law, doth not fully satisfie you. Heare yet the sentence of our Master Christ Iesus, who saith to his disciples: To you it is giuen to vnderstand the secretes of the kingdom, but vnto others in parables, that hauing eyes they should not see. And yt most plainely in that his solemned th [...] ̄ckes giuing, he saith: I praise the ô father for yu hast hidde these thinges from the prudent, and from the wise, but yu hast reueled them to litle ones. If God wold haue had the true knowledge of him selfe, and of his Sonne Christ Iesus common to all, why should Christ him selfe affirme yt to some it was giuen, & to others it was not giuen? to some it was reue [...]ed, & frō others it was hidde? And therefore seing it is plaine yt God will not giue his true knowledge to all (yea to some he doth neuer offer it) ye shall neuer be able to proue that God will all men to be saued. For the onely meanes to atteine to saluation, and to life, is to know, and embrace God to be our mer [...]ifull father in Christe Iesus, to wc knowledge who so euer doth not atteine (I meane of those yt come to ye yeares & age of discretion) can haue no assurāce to be saued. This were sufficient to cōuict you, euen in your owne cōscience. For albeit malice will not suffer you to giue place to ye plaine veritie, yet shall the weight therof so oppresse your pride that when you do open your mouth against it, ye [...] shall ye be witnesses euen against yor selues. But yet for the cause of my simple brethere [...] I will adde two thinges first, how all such places, as ether make a general promes of saluation to all, or yet that do pronounce gods wrath against all, must be vnderstand. Secondarely, what sinners they are, wose death God will not. For the first I say, that who so euer doth denie that from the beginning there hath bene, this day are, and to ye end [...] shall remaine two armies, bandes, or companies of men, whom God in his eternall counsell hath so deuided, that betwext thē there cōtinueth a batt [...]ll, wc neuer shalbe reconciled, vntill the Lord Iesus put a finall ende to the miseries of his [Page] Church: who doth not vnderstand the trueth of this (I say) doth nether know God, nether his Sonne Christ Iesus: nether yet do such, beleue his word, in wc, both ye one sort, & ye other, are most manifestly expressed. The one of these Armies, is called the Church of God the elect Spouse of Christe Iesus, ye shepe appointed to slaughter, the kingly priesthode, the sonnes of God, and the people redemed. by ancient writtets it is termed the citie of God. The other is called the sinagoge of satan, the church malignant, cruell, deceat full, and bloodthirstie wolues, Progenie of vipers, sonnes of the deuill, workers of iniquitie, and such as worship the beast, and his image. And according to the diuers natures, cōditions, and endes of these two companies, doth the scripture pronounce generall sentences, and vniuersall propositions, which not withstāding must be restreined to those of whom the holy Gost meaneth. For nether iustly may those sentences spoken of gods elect, be referred to the reprobate, nether yet such as be spoken of the reprobate sorte, be rightly applied to the elect, except it be for terrifying of their conscience, and that onely for a ceason. as Christ Iesus called Peter sathanas: and Nathan called Dauid the Sonne of death, I will adduce examples of the one sort, and of the other [...] that the mater may be more euident. The Prophet Isai (which place also our Master alledgeth) speaking of gods elect childrē,Esa. 54 saith:Iohn 6 They shall all be taught of God, and they shall know me frō the least to the greatest.Iocl. I shall powre forth of my spirite,Act. on all flesh. All flesh shall see the saluation of God. The Lord raiseth vp all that fall. All the inhabitantes of the earth shall learne iustice.Psal. All men shall come out of Saba.Isa. [...]6 All thy people shable iust. I shall comfort all that mourne.Isa. 6 [...] You be all the Sonnes of God ye be all the Sonnes of light. These, and many mo places,Gala. 3 which be vniuersally spoken, must be restreyned to gods children onely, who be elected in Christe Iesus.1. Thes. 5 [...] For those that be with out his body, [Page] are nether taught of God, nether yet know they God, in such sort as the Prophet there meaneth. Into them is neuer powred the spirite of sanctification: They giue neuer vnto God true honor, and glorie: They nether learne iustice, nether yet are they iust: They are not the sonnnes of God by adoption, nether yet the sonnes of light, whose workes shine before men to the praise of our heauenly father. But remaine ignorant, prophane, idolaters, filthie persones, replenished with darckenes, as the sonnes of the deuill. And therefore can not these former sentences, which apperteine to gods children onely, be rightly spoken, or pronounced of the reprobate.Psal. 21 Of the other sort, it is said: All that see me haue mocked me, they put furth their tōgues, they shake their heades. These wordes spake Dauid in the persone of Christe, and yet God forbid, that we should think that all (without exception) did so mocke, and iest at Christe, no, not euen in his greatest extremitie. For some, we reade, stode beside his crosse with sorowfull heartes. Some returned, giuing open confession that he was the Sonne of God. And the thefe began to be a preacher, euē when others did most dispitefully rayle. And therefore where it is said: all that saw me, did mocke me, that generalitie must be restreined to those enraged dogges, the Priestes, Scribes, wicked souldiours, and most vnthākfull people, who of verye malice did deny, and crucifie their Lord, and Messias, that was promised▪ Isai, and Ieremie, speaking of the destruction of Ierusalem, and of the causes of the same,Isa: 31 say: I shall consume you all at once, and ye shall all be ashamed, by a people that shall not profit you,Isa. 56 They haue all folowed their owne waies. Euery man gapeth for bribes. Why will ye contend with me, ye haue all declined from me.Iere. 1 From the least to the most,Iere. 6 euerie one is bent vpon auarice they are all traitours, they are all (I say) traitours, euery brother deceaueth another. All men contemne me, all men hold me in execration.Iere. 15 If these, and other lyke places shalbe [Page] vnderstand so vniuersaly, as they appere to be spoken, then must we be compelled to say, that no true fearer of God remayned in Ierusalem, when the Prophetes did preach, but that all were blood thirstie, all auaricious, all idolaters, and all dumme dogges: the contrarie wherof is euidently declared. For Isai had the children whom the Lord had giuen vnto him, who albeit they were holden as monsters amonge men yet, did they patientlye abide the Lord. Ieremie had Baruch his faithfull, scribe not withstāding his weakenes, and infirmitie. Abedmelech feared the Lord, was fauourable to the Prophete, and therefore saued he his soule for a praye, and was deliuered from that day of vengeance. And therefore these vniuersall sentences must also be restreyned, and kept within their own boundes,2. Ti. 4 like as these: All haue left me, all seke the thinges, that apperteine vnto them selues, and not those thinges that be of God. Which sentēces (except they be restreined) we shall condemne the dearest children of God, who in Paules daies did valiātly fight against the prince of this world. These examples of the one sorte, & of the other I haue adduced, to lette the simple vnderstand, that such generall sentences of necessitie, must be so restreined, that difference may be kept betwext the elect, and the reprobate. For els we shall do nothing in explaning scriptures, but confound light, with darcknes. For if the wordes of our Master Christe Iesus saying:The wicked be not taught of God. All shalbe taught of God, shalbe so generally vnderstād, that no exception be admitted, then of necessitie it is, that all men, and euery persone shall come to the true knowledge of Christe Iesus▪ for of that knowledge doth he speake in that place. But the contrarie thereof is moste euident, euen by Christe Iesus his owne wordes,God will not the death of a sinner explaned, who putteth a plaine difference betwext them, that be giuen to him by his father, and betwext them, that be not giuen. But now let vs briefly consider, what sinners, they are whose death God will not, but rather hat they conuert & lyue. Sainct Ihon [Page] in his Epistle saith: If we say,1. Iohn. 1 we haue no sinne we deceaue our selues, & the veritie is not in vs. If we cōfesse our sinnes,1. Iohn 3 he is faithfull & iust, to remitte to vs our sinnes, and to clense vs from all vnrighteousnes &c. And after: Who soeuer commiteth sinne transgresseth also y• law, for sinne is the transgression of the law. And ye know yt he is reueled to take away our sinnes, and in him is no sinne. As many as byde in him (yt is in Chriiste Iesus) sin not: who soeuer sinneth hath not sene him nether hath knowē him &c. He yt cōmitteth sinne is of the deuill, for the deuil sinneth frō ye beginning &c. who soeuer is borne of God committeh not sinne, for his sede abideth in him nether can he sinne, because he is borne of God. Of wc wordes it is euidēt, yt there be two sortes of sinners, the one be they who mourne, lamēt, and bewaile their owne wretchednes, and miserie vnfainedly before God, cōfessing not onely that their hole nature is sinfull, and corrupt, but also yt dailie they so offend ye Maiestie of their God, yt most iustly they deserue the tormentes of hell, if Christes iustice, & Christes mediation (wc by faith they embrase) should not deliuer them from the wrath to come. To these is not sinne imputed. for ye blood of Christe purgeth them from all sinne, his aduocation, and intercession, maketh to thē an enterance to the throne of their fathers grace. To thē is giuen the spirit of sanctification, wc from time, to time, as it reueleth their sinnes so doth it mortifie, & purge the same. Not that euer in this life gods elect hath bene, are, or shalbe so cleane purged from sinne, yt the flesh lusteth not against the spirit, as some times affirmed the Pellagians, & those that then were called Cathari, that is cleane purged, and now also do the Anabaptistes renew the same most pestilent error: by the which Christ Iesus his iustice, his office, and perpetuall mediation, is vtterly destroyed: in such sort I saye are not gods childrē purged in this life, that nether they fele sinne, nether yet the motiōs, & entisemētes of the same. But they are so purged y• sinne raigneth [Page] not in their mortall bodies. for the sede of God, which is the vertue power, efficacie, and operation of his holie spirite suffereth them not to delyte in sinne: but as they are first called from darcknes to light & frō the bondage of sathan, to the libertie of gods children, so when they sinne (as there is none that sinneth not) they are called againe by true repentance to their former societie and felowship with Christe Iesus. The death of such sinners did God neuer will, nether yet can he will. for from all eternitie they were his elect childrē, whom he gaue to his deare Sonne, to be his enheritāce, whom the Sonne receaued into his protection, and sauegard, to whome he hath manifested, and to the ende, shall manifest him selfe, and the louing kindes of his heauenlie father: In whose heartes he writeth the law of God, and maketh them to walke in his commandementes, [...] uer thirsting to a further, and more perfect iustice then they find within them selues by reason of their corruption. The death I say of those sinners God will not, but he will that they repent, and liue. The Apostle saint Peter saith:2. Pet. 3 The Lord that hath promised, is not slow, but he is long suffering toward vs, while that he will none to perish, but will receaue all to repentāce. The Apostle here meaneth not, yt al, without exception, shalbe receaued to life by true repentance, but yt the cause why God so long deferreth (as it were) ye extreme iudgement, is, y• the electnomber of gods children may be complete, (as answere was giuen to those y• cried vnder the aulter to be reuenged vpon the tyrannes that dwell on the earth) of these his elect children, God will none to perish, as before is said. But there is an nother sort of sinners farre different from these. For nether are they displeased wt thē selues, nether yet hate they iniquitie, but against gods expresse cōmandementes furiously they runne wt Cain to murther the innocent, with Pharao to oppresse the people of God, with Iudas to betray the knowen, and professed veritie: and finally so delyte they in all filthines, [Page] & impietie, that they can not repent. The eyes of such be blinded, their heartes are hardened, they are giuen ouer in to a reprobate minde. And for thē doth not Christe Iesus pray, and therefore they can do nothing but headlonges runne from euill to worse, as the deuill (to whose tyranny they are committed) doth driue them, till finally they come to perdition: which ende was appointed vnto them not against gods will, but by his will [...]mmutable in his eternall counsell. For no lesse will he, that the seueritie of his iudgementes be sene in the vessels of wrath, thē that the riches of his grace be praised in the vessels of mercie. Storme, and rage, spew furth your venom, and blaspheme till ye prouoke gods vengeance at once to be powred forth vpon your owne heades, this sentence will he neuer retracte: He will haue mercie, vpon whom he will haue mercy, and whom he will,To the. 6 he maketh hard hearted. That God in him selfe hath but one will, which is holy, iust, and permanent, that in him there is no contraritie: that he is faithfull; and doth perfourme what soeuer he doth promise. What we vnderstand by gods secrete will, and how he tempteh no man, I haue before sufficiently declared. And therefore, I will not truble the reader with the repetitiō of the same. Now let vs heare what is your iudgement of vs, and how ye extolle your selues.

§

§

THE ADVERSARIE.

As these goddes be of contrarie nature so do they begette children of a contrarie nature,The 46. section. the fals God begetteh vnmercifull proud ambicrouse, and enuifull children, bloody persecutors of others for their conscience saik, euill speakers [...]mpacient, contenciouse and seditious children. And they 1 be like vnto their father in that they speake one thing with their mouth 2 and think an other with their heart. They can neuer be without filthy 3 th [...]ghtes & wicked [...]. for such poyson do they receaue of their father.

The trew God begetteth mercifull, humble, lowlye, and louing children, 4 abhorring from blood, persecuting no man, good speakers patient, & 5 detesting all [...], chiding and brawling, and they be like vnto their 6 father, in that what soeuer they speak with their m [...]uth, they think with 7 their heart. they be alwaies moued with good thoghtes and g [...]dly reuelations, for such grace receaue they [...] of their father.

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ANSWER.

It may seme by the description of these your two goddes (for nether of both, as ye describe them, is the true liuing, & eternall God) that ye studie to renew the dānable error of the Manichies, who imagined two beginners, the one of all goodnes, and of all good creatures, the other of all iniquitie, and of wicked creatures: affirming further that the good, and the mercifull God was ouercome for a time, by him that was wicked, and euill. And because that the plaine scriptures did confute these blasphem [...]es, therefor did they denie the authoritie of Moises, and the certentie of all other scriptures that made any thing against their error. If manifestly ye did take vpon you the defense of those your fathers, as that ye do of Pellagius, of Donatus, and of the Papistes (for of all these adulterous fathers, ye be adulterous children) then wolde I from Augustine (whom God stirred vp no doubte in the daies of darckenes most learnedly, and most plainely by infallible scriptures to cofute those heresies) from him, I say I might take artilerie all ready prepared, able inough to ouerthrow your buildinges, and munitions, appere they neuer so strong. But because (as before I haue said) my purpose is not to burden you further, then you do confesse: I onely admonish the reader to be ware of such pestilences, as beginne to call the trueth of God reueled in his holy word, in doubt, and do persuade men to credite dreames, and reuelations, how soeuer they appere to repugne to that which is reueled in the word. Of such men I say▪ oght Christes flock to take hede, as also of those who make of eguall authoritie such bookes, as yet the holy Gost hath neuer cōmended to the Church of Christe, with these that are written by Moises, the Prophetes, the Euangelistes, and Apostles, and that by inspiration of the holy Gost. That some of you be infected with this most pestilent poison, I am able to proue by mo argumentes then one. Being at London the [Page] the winter before the death of king Edward, one▪ of your faction required secrete communication of me, in which after that earnestly he had required of me closenes, and fidelitie, because that the maters that he had to communicate with me, were so weightie, and of such importance, as sythence the daies of the Apostles, the like was neuer opened vnto man. In the ende, after many wordes (which I nether gladly heard, nether yet will now write) he gaue me a boke, written (as he said) by God, euen as well as was any of the Euāgelistes. This his booke he adiured me (as it were) to reade, and required to haue my iudgement of it. My answer was, that at his request I wold reade it, so that he wold be cōtent to reason with me of the chiefe pointes in the same conteined, but to pronounce sentence, or iudgement, that could I not vsurpe, being but one man farre inferior to many of my brethern, ye preachers of gods word in that realme. Alwaies he vrged me to reade his booke. And I wōdering what mysteries it should cōteine, called to me a faithfull brother, who then (as pleased God) was present with me, named Hēry Farrour marchāt, to whom I opened the mater by whose counsell, and in whose presence I beganne to reade his boke. The first proposition wherof was: God made not the world, nether yet the wicked creatures, in the same conteined, but they had their beginning from a nother, that is from the deuill, who is called the Prince of the world. which proposition plainly repugning, to gods word, I did impugne, and begāne to declare vnto him, for what cause Sathan had that title, to be called the Prince of ye world. But he vtterly denying ether to reasō, and dispute, ether yet to be reformed in any point that there was written, commānded me to reade forward, & to beleue, howbeit I did not vnderstand. To whom, when I had gentilly said: Can any reasonable man will me to beleue thinges directly fighting against gods veritie, and plaine word reueled? Tusch [Page] said he, for your written word, we haue as good, and as sure a word, and veritie, that teacheth vs this doctrine, as ye haue for you, and your opiniō. And thē I did more sharpely answere saing: ye deserue the death, as a blasphemous person, and denier of God, if ye preferre any word to that which the holy Gost hath vttered in his plaine scriptures. At which wordes he toke pepper in nose, and snatching his boke furth of my hand departed after he had thus spoken: I will goo to the ende of the world, but I will haue my boke confirmed, and subscribed with better learned men then you be. In me I cō fesse there was greate negligēce, that nether did reteine his boke, nether yet did present him to the Magistrate. But yet this argument I haue, that your faction is not altogether cleane from the heresie of the Manichies. I could name, and point forth others, who labour in the same disease: but so long as their venom doth remaine secrete, within them selues, I am purposed to spare thē. But now yt you accuse vs to be vnmercifull, proud, ambicious, and enuious children, bloody persecuters of others for their conscience sake, euil speakers, impatiēt, contentious, and seditious children, that we speake one thing with our mouthes, and thinke another in our [...]eartes. And that ye extolle your selues, that ye are mercifull, humble, & louing children, abhorring frō blood, persecuting noman, good speakers, pacient, and detesting all contention: That you be all waies moued with good thoghtes, and godly reuelatiōs, for such grace receaue you plenteonsly of your father. To the which I briefely answere, that because we haue a iust iudge, who shall reuele the secretes of all heartes, we will rather susteine to be of you, vniustly accused, then become proud braggers of our owne iustice, as you be, wc sinne is so odious in gods presence yt he hath neuer suffered it vnpunished, euē before men. Fortie yeres & more hath ye Euāgile of Christe Iesus bene preached in Germanie, [Page] in Heluetia, and now of latter yeres in Geneua. and so long hath this doctrine bene taught of some, and hath bene beleued of many, but what crueltie, what murther or what sedition, can iustly be laid to the charge of those, that most constantly haue taught and mainteined ye same? let the world conuict them. And how farre their life abhorreth from pride, ambition, and filthines hath God witnessed, and to this daye doth witnes, how so euer Sathan doth blinde your eyes. But sone after that God had sowen his good sede, began the deuill to sowe the cockell, and darnell, I meane the pestilent secte of anabaptistes, whose frutes did sodeinly appere to the great slander of Christes Euangill, and to the grief of many godly heartes. Bragge what ye list of your iustice, of yor mercie, of your godly reuelations, and other such, ye are the brethern, mainteiners, and children of those in whom the contrarie was plainely found: your doctrine and theirs, are both one. and therfor of you can we looke for none other frute (vnles that God restrein your furie) thē your fathers haue once produced before you. And that the readers shall not be ignorant, what it was, I haue added this Historie, written by that most faithful, and notable witnes of thinges done in maters of religion, sithence the beginning of the Empire of Charles the fifte vntill the yere of 1556, which Historie I adde (as God, I take to record) of no priuate malice, which I beare against any personne, but onely that the worlde may see, what was your originall, how vniustly ye accuse vs of such crimes, as impudently you lay to our charge, and how iustly all men oght to feare that confusion which ye intend, if God be times ouerthrow not your enterprises. The HistorieHistoria Sle [...]dani libro 5. and your originall is this.

There is a towne named Alstet, in the borders of Turingia, vnder the dominion of the Duke of Saxō Elector, to the which towne came one Thomas Muncer, who began first to teach not onely against the Pope, but also against Luther, affirming both their doctrines to [Page] be corrupted, and vnpure: that the Pope bound mennes consciences with to streit lawes, and bandes: againe, that Luther lowsed those bandes, but yet finned on the contrarie parte, in giuīg to much libertie, and in preaching those thīges, that were not of the spirite. He taught also that it was lawfull to despise the popes decrees, because they were of no force to bring vs to saluation, which to atteine vnto (said he) most chiefly yt we should auoyde all manifest iniquities, as murther, adulterie, & blaspheming of the name of God, that the bodie should be chastised and broght low with fasting, and simple clothing, that men oght to fashion their countenance to looke sadly,The hypocrisi [...] of the Anabaptistas. and grauely, that they should speake but seldom, and that they oght to norish their beardes. These thinges and such like, he called the crosse, the mortification of the flesh, & discipline. After they are thus furnished, and prepared (said he) they oght to haunt solitarie places, out of mennes compagnie, and often to thinke of God, what manner a one he is, whether he haue any care of vs or no, If Christe suffered for vs, If our religion were not to be preferred to the Turkes religion. And that we should aske a signe of God to assure vs that he taketh care for vs, and that we stand in the trew religion. If he shew not some signe immediatly, yt we should neuertheles go forward, praying instātly, yea & vehemētly quarreling with God, as if he did vs not right. That seing it is his will, as the scripture teacheth vs, to giue to those that aske, he doth iniurie in not giuing a signe to him that desireth the true knowledge of him. This kinde of [...]iding, and anger he said, to be verie acceptable vnto God. because that by it he might perceaue the feruēt inclination of our mindes. And that he wold vndoubtedly (if in this m [...]ner we did solicite him) declare him self by some manifest signe, that he wold quench the thirst of our mīdes. And deale with vs, as he did in times past, with our fathers. This also he taught, yt God reueled his will by dreames, and that he laid in them [Page] the foundation of his purpose. And if it chanced that any mans dreame might be interpreted, him he highly extolled openly before the assemblie. And when by this meanes he had gotten many on his side, by litle, and litle, he came to the same, which he went about alitle before: and in the forenamed towne he began to regester their names which (being of his cōfideracie) were sworne to ayde him, in slaying the wicked Princes, & magistrates, and in placing new in their rowmes. For he said that he had receaued that commandement of God, to take them away & to constitute new. So long as he spake but of dreames, & such other lyke thinges, Friderike duke of Saxō did beare with him, especially because Luther by leters required him so to do. but whē he began to preach sediciously, he was banished, who (after he had lurked in corners certen monethes) came to Noriberge, and being also thrust from thēce, alitle after he came to Milhusium a towne of Turingia. For when he was at Alstet he had entised to him some of the citizēs by whose helpe he obteined the office of teaching. And because the magistrates lyked him not, he raised a tumult amongest the people, wherby new magistrates were created. This was ye beginning of trouble. after these thinges the townesmen cast out the monkes, and inuaded their houses, wherof the chiefest and richest fell to Muncers lotte, who now played both the preacher, and the magistrate. For iudgement (said he) should be giue by the reuelation of God, and of the scripture. And o [...] all other thinges he gaue sentēce, as it pleased him: for whatsoeuer he said, it semed to them most holy. That their goodes should be in common, he said, was most agreable to humanitie. That all oght to be equall in dignitie, all men should be free, and that all their goodes should be vsed indifferently, as well of one, as of an other. Wherby the common people began to leaue of labor, and to be ydle, ād what thīg soeuer any lacked, that yt they toke by violēce frō other yt aboūded. These maners [Page] he vsed for a space & whē the cōmon people, & husbād men were in armour through Sueuia, & Franconia to the number of fortie thousand, & had destroied the greatest part of their nobilitie, & had pulled downe, and burned many Castels, & towres: thē putte he to his hād also thinking that ye most cōuenient time to bring his purpose to passe. And making inginnes of warre in the gray friers church, the greater part of the people he broght furth of ye cūtrie, in hope of a praye, & of more welth. He had a cōpanion of meruelous audacitie who was of all his counsell, whose name was Phifer. this man attributed much to dreames, & visions of the night: and amongest other thinges he chanced to boast, that he saw in his slepe in a certē stable a meruelous great multitude of mise & that he did driue them all away. By which dreame he vnderstode, that God commanded him to take his armour, and go furth with an armie to destroy all the nobilitie. But Muncer althugh he preached vehemently to the people, yet was he some what colder, nether listed he to aduenture the prosperous estate, that he was in alredy, before al they that were about him were in armour. And to bring the mater more easilie to passe, he sent leters to the workeme that digged for metalles in the cūtrie of Mansfeld, earnestly admonishing them to fall vpon the Princes, without doubting of the mater, for it should come to passe that they which were in a readines in Franconia shall come nerer to Turingia. In the meane time Phifer that loued not to linger long in any mater, went out with his men, and destroied the cuntrie of Isfeld adiacent vnto them, he spoiled the Castels and temples, destroyed many of the nobles, and toke certen of them prisoners, whom he bound in chaines. After he returned home with a greate praye. Whose prosperous successe encouraged greatly the heartes of the common people, especially because the countreis also about them were vp, and had inuaded the cuntrie of Mansfeld. So Muncer (thinking now that all mens heartes had failed them on [...]) came with [Page] 300. men to Mulhusium, and ioined him self to the Frā cusians. At that same time died Friderike Duke of Saxon without issue (for he liued a sole life) whose successor was Ihon his brother germane. While these thinges were in doing, Albert the countie of Mansfeld gathered (with all expedition) a company of horsemen, and violently comming vpon them, he slew 300, wherwith they being feared, durst procede no further, but fled to Francusium, where they taried waiting for a greater armie. wherby onely their assaute was deferred. In the time of this delay the Princes that were there about, gathered horsemen, to the number of a fiftene hundred, but no greate multitude of footemen. These were the Princes of Saxon, Ihon Elector, George his cosin germane, Philippe Lantgraue of Hesse, and Henri Duke of Brunswicke. The bowres (that is husband men) remained vpon a hill not farre from Francusium, who had gathered their cartes, and sette them so nigh together, to fence them withall, that with much difficultie, could they be come vnto. But they were nether well furnished with harnes, nether yet with ordināce, and they were all for the most part vnexpert in the feates of warre, wherwith the Princes were so moued to compassiō, that they sent messingers to exhort them to deliuer the authors of the sedition, to lay awaye their weapo [...]s, & to depart home without hurte. But Muncer,Mūcers fa [...]s & ora [...]tie [...]ration. considering his owne danger, came furth into the assemblie, & with graue coutenance, said: Ye brethern, & felow souldiours do see tyrānes not farre from you, who althogh they haue conspired against vs to take away our liues, yet are they of so smal a courage, that they dare entreprise nothing against vs. They offer foolish, and fond conditions to the intent to spoile you of yor armour. And now, it is manifest to you all, that I began this dede, but not of any priuate authoritie of my own (nether did I euer go about such a thing) but by the commandement of God, which thing being so, it becometh both me, and you to obey, & not [Page] once to moue out of this place, wherin God hīself hath sette vs, who in times past commanded Abraham to offer his sonne, whose precept without resistance Abraham obeied, albeit he was ignorant what should come of it. And therfor did God both preserue his sonne, and also highly rewarded his faith. in like maner oght we (which are in the same state) to perseuere, committīg the issue vnto God. for withoute doubt, all thinges shalbe euen as we wold haue it. Ye your selues shall behold the manifest helpe of God, and who so euer is our ennemie, him shall we suppresse on euery side. Nether is it in one place of the scripture onely, where God promiseth succour to the afflicted, & to destroye the wicked. This promes most assuredly apperteineth vnto vs. for we are poore, and in miserie, & because we desire to reteine and publish the knowledge of God, there is no doubte, but that we shall ouercome, and be conquerors. On the other side lette vs consider the condition of our ennemies, I cō fesse they are called Prīces, but in dede they be tyrānes, nether haue they any care of you at all, but deuoure all mēs goodes, and spend them most wickedly. In that people which sometime God chose peculiarly vnto him self, he ordeined that kinges should not spend any time in waste, yea he commāded that they should loke diligently in the boke of the lawes, which he had giuen them. But what do our tyrannes? or how are they occupied? They think the common welth is no part of their charge: they know nothing of poore mens causes, they care not for iustice, they suffer the wayes to be besette with theues, they punish not robbers, nether any other vice, they helpe not the widdow, nether yet the fatherles. They loke not to the good education of youth. As for the honoring of gods Name, they do not onely thē selues neglect it, but also they hinder it Thus onely they applie to draw all mens goodes to them selues: and therfore do they euery day deuise new wayes to gette money by extortiō. Nether sette they their mindes [Page] vpon defending or mainteining of peace, but that (being enriched aboue measure) they may abound in al kinde of riotte, and pride. It is to manifest how greate tumultes, and warres they raise for very light, and foolish causes: whereby all that remaineth to the poore people is lost, and destroied. Behold these are the excellent vertues, and policies of your noble princes, wherin they exercise them selues. Therfor let none think, that God will suffer those thinges any longer, but rather persuade him self assuredly, that as God did once destroye the Cananites, so will he now also these. For thogh all these thinges, which I haue recited before, were tollerable, thinck you that they shall escape vnpunished for defending, and mainteining that most execrable impietie of the popish preachers? Who is ignorant how greate iniquitie is in the bying, & selling of Masses? I will say nothing of the rest. Surely as Christ draue out the byers, & sellers, out of the church, so shall he now also roote out the priestes, with their patrones, and companions: be strong therfor, and to grati [...]ie God, slay all this vnprofitable multitude. To make peace with them I can see no waye honest, safe or sure inough: for they will nether leaue of their purpose, nether restore vs to libertie, nether permitte the true worshipping of God. and it were better for vs to die▪ then to alowe their iniquitie, and to suffer our selues to be spoiled of the doctrine of ye Gospell. I promise you assuredly that God shall prosper vs▪ and that the victorie shalbe ours. For he him self promised me to my face, euen he I say that can not deceaue, nor lie, commanded me to beginne this worke on this maner, by punishing the Magistrates, and in ded [...] the power of God, herein appereth most excellent, when a greate multitude of ennemies is slayne by a smal hād. To lette many other thinges passe, ye know what Gedeon broght to passe with a f [...]aw: what Ionathas did accompanied with one poore seruant onely: what Dauid did when he fought alone against that monster Golias of huge stature, who for his height was euen terrible to [Page] loke on. There is no doubte, but this day in like maner shalbe notable, and had in remembrance of all posterities for the like spectacle. For althogh we seme not to be well fournished with weapons, nor fensed as it apperteineth, yet shall we haue the victorie. And this workemanship of heauen, and earth shall rather be changed, then that we shalbe forsaken of God. for so in times past was the nature of the sea changed, that the Israelites might escape danger, when of Pharao they were pursewed: let not the iudgement of your owne reason moue you, nether let any apperance of shadow of danger trouble you, but valiantly inuade the wicked, and vngodly ennemie, neuer let their eng [...]es of w [...]rre make you afraid, for I will receiue in the l [...]ppe of my garment al ye gunstones. Behold se you not h [...]w mercifull God is vnto vs▪ Loke vp I besech you, and marke wel the signe, and testimonie of his perpetuall loue toward vs: Lift vp your eyes, and see me the bowe of heauen, by the which image shewed vs from aboue, God signifieth to vs most manifestly, that he will assist vs in this battell: for as much as we haue the same bow painted in our enseigne, & he sheweth also by the very same, death, and destruction to our tyrannes. Therfor fall vpon your ennemies with a lustie courage, hauing an assured hope that God will helpe you. For God will not that ye should make peace with the wicked aduersaries. Whē he had made an ēd of exhorting his souldiours, who neuertheles (for the most part) trembled for the greatenes of the present dāger. But all thinges were done in a hurley burley, without any certen rule, or order. Moreouer there were some of a desperate audacitie, readie to put to their handes to euery mischeuous acte: these of their owne nature enclining to worke meschief, were thē more sette on fire by his oration. but chieflly they were moued by the rainebow, which stode in the element (as it is said before) and that toke they for a most sure signe of victorie, And this also helped them, that they were a great number, about eight thousand men, and that the place was [Page] fitte for to defend them. So these men that were so boldened, with a lowde voice admonished all men to take their weapōs, and to go furth against the ennemie with a good courage: and they had also a song wherein they asked the assistance of gods holy spiritte. But before this a certen yong man of noble birth was sent vnto them whom Muncer (contrary to the law of armes, and to the custom of any nation) slew: wherwith the Princes were so prouoked,The An [...]b [...]ptis [...]s greate [...]ercie. that they blew their trompettes to batell, and sette their men in araye. At that time, there was there Philippe Prince of Hesse, who althogh he was the yongest of all, yet rode he to, and fro, exhorting the souldiours to be strong. which exhortation being ended, they inuaded their enemies, beginning first to shote of their ordinance. And then the miserable men (as all amased, or▪ besides them selues) nether defended thē selues, nor yet fled to saue their liues, but song still that song to the holy Gost to helpe them. And the most part of them put such confidence in M [...]cers faire promises, that they looked for helpe from heauen. Whē they had shot of their ordinance, and began to assaute their holdes, and that many of them were on euery side slayne, then were they put to flight, and went to Francusium, but some of them wēt to the other side of the hil, where they kept out for a while a few horsemen, and slew one, or two of them. But when they were al for the most part fledde, the horsemen (scattered, and dispersed) wandred to, & fro, without order, so that whither so euer boures fled they were pursewed. But some of their mē (as I said before being slaine, the residue all kindled with fury & desire of reuēge, were more violēt, and were slayn to the nūber of 5000▪ streight waye Francusiū was takē [...]y batell, and 300 in it, which were beheaded. Muncer fledde into the towne, and hid him self in a house not farre frō the gate. Into the which it happened that a certen gētil man entered, whose seruant going vp into the vpper parte of the house, of purpose to vewe the dwelling. [Page] he found a certaine man lying vpon a bedde, of whom he demanded, what he was, and, whether he were one of the rebelles, which fled out of the tumult: That he denied, saing: That euen then he was sicke of an agew.Here [...] the tr [...]wt [...] of Anabaptist [...]s It happened that besides the bedde there laye a purse, which the other snatched vp, hoping to gette [...]ome pray in it. After he had opened it, he found therin a letter, wherin Albert Mansfeld admonished Muncer, to leaue of his entreprise and not to stirre the people to seditiō. when he had redde these leters, he asked if they were written to him, but when he denied it, he forced him so that he confessed him self to be Muncer, and intreated him. Then (being taken) he was broght to George ye Duke of Saxon,How G [...]d re [...]eieth thinges. and to the Lantgraue, who asked him, why he had so deceiued poore men. he answered, that he had done nothing but his duetie: and that the Magistrates, who wold not abid [...] ye doctrine of the Gosp [...]ll, oght on that maner to be handeled. But after that by ye Princes he was put to silence, he cried out for very anguish. Thē said George the Duke of Saxō vnto him: Now art thou vexed Muncer, but thinke also in thy self, of the death of those miserable men, which (being wickedly deceaued, by this thy craft) haue this day perished. The he (wt greate laughter) answered, so wold they. After he was broght to Helderung a towne of Mansfeld, where he was streitly examined what he purposed to do, and who were of his conspiracie, he told them all. Then came the Princes of Mulhusium to Helderung, and beheaded some of the rebelles, among whome Phipher (of whom I spake before) was one.The cō fort of the Anaba [...]n aduersitie. Thither also shortly after was Muncer broght, who in those troubles was excedingly vexed, and troubled in him self. Nether was he able to rendre an accompt of his faith, as the maner was then. So that (to help him with) Henry Duke of Brū swick said it before him. And when he was at the point to die, he acknowledged his fault, and error, and that he confessed it openly. And being compassed about wi [...]h [Page] soldiours, he exhorted the Princes to haue more pitie on poore men, and so, they should not nede to feare the like dāger after. He exhorted them also to read diligētly the bokes of the kinges in the scriptures. whē he had spokē these thinges, he was striken wt a swerd, and for an example, his head was fastened vpō aspeare, and sette vp in y• field. And thus did he ēd, & suffer for his offense which (as said is) he did openly confesse. But yet alas his error,Historia Sleidan [...] libro deci [...]. and pestilent doctrine did not end. For from him came forth a kinde of men which for their doing, & doctrine, are called Anabaptistes. for they forbidde ye baptising of children, and are them selues rebaptised, and so affirme they, that all others oght to be, and they take awaye all the vertue of ye first baptisme.The doctrine of Anabaptistes. They shew forth a certen kinde of holines. They teach that it is not lawfull for Christen men to go to law together. Not to requier or take an othe, althogh by the magistrate it were required. Not to haue any thing in propre, but all thinges to be common vnto all. These be their first principles. But furthermore, they adde yet much more greuous errors, as afterward I shall declare. And when they encreased through all Germanie, both farre, and wide. Luther and many other learned men, earnestly with stode them, the magistrates also did so punish them that they could hardely encrease to any greater number. At the last in the chief towne of Westphalie, named Monasterium, or Monster (which is well fensed, they placed them selues, which happened after this maner: There is not farre from the towne of Monster a temple of Sainct Maurice, in the which, one named Bernard Rotman did preach the Gospell in the yeare of our saluation. 1532. to a greate audience of the Citizens: And when they were purposed to bring him into the towne, the prelates (purposing to lette their deuise) gaue him a litle somme of money, that he might go exercise him self in some other place. and so he did. But after he had bene in diuers [Page] places where he thoght to do some good, and profi [...]e his spirite, he returned after certen monethes. But they (to whom his returne was greuous) determined to let his preaching, but it was in vaine, the people bare him such fauour. Shortly after it came to passe, that certeine of the chief citezens receaued him into the towne, and when the church dores were shutte against him, they made him a pulpet in the church porch. And because the number of the citizens, and other hearers encreased daily, they desired of the Papistes▪ that one of the temples might be opened vnto him, which if they wold not grant, they wold make away in by violence. Not long after (by the counsell of the chiefest of the people, he sent letters to the cuntrie of Hesse, which was ioyning by, and vnder the gouernement of the Lantgraue, desiring that certeine good, and lerned men, might be sent vnto him, which might with him preache the Gospell. And when there were sixe of them, whereof two were sent from Marpurge, they deuised among them selues, how they might first ouercome the clergie, by the which meanes the Gospell might with more frute be taught. And to bring this to passe, this waye was thoght most conuenient. They wrote out the errors of the Papistes in thirtie articles, and deliuered them to the counsell, offering them selues to suffer any kind of punishment, if they were not able to proue by the holy sc [...]iptures, that they were all contrarie to the word of God. The Magistrates sent for the Papistes to come before them, and they shewed vnto them, those chief pointes of their errors. And when continually they alledged for them selues their doctrine to be pure, and agreable to the word of God, and the preachers denied the same, and that they wold proue, vnder the paine of losing their heades: It was asked of them, whether that they wold by the word of God, confute those articles that were put forth against them: [Page] when after this maner it was asked of them, they seing also that the rulers were earnest in the mater, in fea [...] wordes they answered: That they had nothing to defend them selues with all: and wher as vntill that time, they had said that their ordinances, and maners were good, and lawfull, they confessed their so saing to be but by by opinion and ignorance. Thē the Senate seing them to be conuict, of fals doctrine, and errors, hauing nothing to alledge for them selues, and confessing their naughtines, they commanded them, that from thence forward they should absteine from ye office of teachi [...]g, and that they should giue place in all their temples, to those new teachers, which had disclosed their trumperie, and de [...]cate. Afterward by the consent of the senate, and the people, there was appointed to euery one of the preachers a seuerall temple, to preache in. The Papistes were greued therwith, but specially the canons of the Cathedrall church, which for the most part, were gentile men borne: they when they saw that they could not remedy the mater, they departed in a fume, and went to the bishop of that Citie. And after that they had counseled with him, they determined to stoppe all the waies, & passages, that there should no victualles be caried to the towne. Shortly after they had thus stopped ye waies, the Bishope with the canons afore named, came to Telget, to counsell more fully of the mater, for that was [...] litle towne but a mile from the Citie. From thēce the [...] sent a messinger with leters to the counsell in thes [...] wordes: That they should giue ouer their enterprise and restore all thinges to their formare state: if not tha [...] they wold take them from thence furth as ennemie [...]. The Bishop was a countie, and called Francis valdock▪ and his predecessor was named Friderick, brother to the Arch bishop of Collen. This Bishop (ether because he could not haue his health in those places, or that he smelled some what in the mater) departed thēce a litle before of his owne accord, and being cōtent with a priuate [Page] life, he went into his owne countrey. The people of Monster coun [...]eling vpon this mater, kept the messinger. And vpon Christimas euen in the night, they went forth, to the number of 900, and comming vpon them vnwares they toke the towne, and setting kepers at the gates (lest any should escape) they apprehended all. The b [...]shope (as it happened) was gone from thence the day before. They broght all the captiues into the Citie, amongest whom were the chief prelates, and diuers of ye nobilitie. Of these the Magistrates asked, what their intent was, and whither they were minded to hinder the preaching of the Gospell any more: They frely answered, that they wold do their diligence, that the Gospell might florish. And by the occasion of this answer there was a pactiō made betwene them. The copie wherof, the magistrates sent to the Lantgraue, desiring him, that he wold assist them, in the maintenance of the Gospell, and their common welth, Then sent he vnto them, certen of his seruantes, through whose comming vnto them▪ y• peace was made, and being reconciled, and the grief troden vnder foote, they liued in peace togethers: That the Gopsell might be preached in sixe churches, and that y• impieties, and superstitions, wc were in religion might be taken awaye: That in the cathedrall church, nothing should be changed, and that the citizens should not thinke that to apperteine any thing at all vnto them. This forme of peace in writing was signed by the Lātgraue, by the Bishop, and his adherentes, with the noble men, and all the people the 14. of Februarie the yere of our saluation. 1533. After this maner, thinges being appeased there came vnto Monster a botcher of garmētes, named Iohn Leiden borne in Holland, which was a vehement anabaptist. This man after he was entered into familiaritie with y• preachers, he priuely asked of them, whether they thoght, that it were mete to baptise children or no: and when they answered yea, he as one vtterly of the contrary iudgement, began to laugh, and dispise their [Page] iudgement, wc thing, when [...]nard Rotmā of whom we spake before perceiued, he exhorted ye people in his preaching to cal vpō God that he wold giue them grace to stand, and continew in the trueth, and that he wolde kepe them from being corrupt with heresies, and chiefly from the opinion of the Anabaptistes, which now priuely do crepe in among them, and gather them selues together. For (said he) if their opinion gette the vpper hand, the state, not on [...]ly of the common welth, but also of religion wilbe very miserable, and poore. At the same time came to the towne one Hermā Stapred, which being made companion with Rotman did publikely inuey against the baptisme of infantes. He was scolar vnto one Henry of Rolle, [...] Anabatistes [...]rept in who a litle before was put to death at Traiectine, for anabaptistry. And this was as it were an other steppe forward in this new kinde of doctrine. This came to pas that the Anabaptistes taught through all the Citie, althogh it were in priuate houses, & secretely, and none was receaued of them, except they, that were of their secte. Further more there was none y• made them selues knowen to be the authors of this opinion, nor they did not teach but by night, and when others were at their rest: which time they wroght their mysteries but the thing being knowen, and diuers of the citizens being greued at it, saying that it was a great shame that such new doctrine should be sowē in secret, and by night. It came to passe that by the commandement of the rulers the captaines of them were commanded to auoyde the Citie, which going out at one gate, they came in againe at an other, saying, that they had a commandement from God, that they should remaine there, and applie their maters. This thing moued the rulers not a litle, and caused no smal wonder in the towne. Therfor for the auoiding of greater tumult, and danger, the magistrates gaue in commandement, as well to the anabaptistes, as to the preachers of the [Page] Gospell, that they should appere before them in the coūsell house, with certen other lerned mē. Then Rotman bewrayed his iudgemēt, which vntill that time he had concealed, and condemned the baptisme of infantes, as a thing wicked, and abominable. But one named Herman Bushe (chiefly) so defended the contrarie parte, that the Anabaptistes were commanded to departe out of the Citie, out of hand. And when they did all edge for them selues that they should not quietly passe through the Bishoppes land, the Senate obteined for them a safe conduite, and gaue them wherwith all to bear their charges. But they hauing long before determined not to depart from thēce, to any other place (secretly returning to their companions) kept them selues closely for a time. The magistrates in the meane ceason, before that they came forthe of their corners againe, caused all the churche dores to be shut, one onely excepted. For it was to be feared, lest that the Anabaptistes, (who daily increased accompanied with their teachers) should driue the preachers of the Gospell out of their temples. After this in the moneth of Nouember the Lantgraue at the request of the Rulers of the Citie sent two preachers vnto them, Theoderik Fabritius, and Iohn Melsinger [...] but Melsinger seing the trouble, and fearing the danger, returned home againe. The other with great diligence, exhorted the citizens, that they should beware of the doctrine of the Anabaptistes, in this wise he ceased not to do his indeuour, vntill that the Anabaptistes, getting the vpperhand, did driue the other out of the Citie, as afterward shalbe declared. And to make all sure, he wrote in a brief somme the effect of the trew doctrine, and ecclesiasticall administration, the counsell and people appointing the same. Then by the counsel of the magistrates one Peter wirtā began againe to preach, but he had not preached long, yer the Anabaptistes [Page] stirred vp by Rotman, droue him away. who being more fierce then before, prouoked Fabritius, and others to disputation, the senate agreing thereunto, but vnder this condition that the disputation shoulde be grounded vpon the word of God, and other writings agreable vnto the same. in the presence of some godly learned men, which should be as it were arbitrers, who hearing, and trying the sentences, and argumentes indifferently on bothe sides, might giue iudgement: and looke what iudgemēt they should giue. yt it should be agreed vnto of all. By which meanes discorde being taken away, the peace of the Church might be restored. This Codition Rotman, and his companiōs did refuse. when they craftely auoyded to be bewrayed, they beganne openly to be contemned of the common people. But to wipe awaye this foule blotte, they finde out an other way, much more compendious. One of them (as if he were inspired with the holy Gost) [...]anne through the stretes of the citie, crieng, [...]epent you, and be b [...]ptised againe, orels the wrath of God shall consume you. By this meanes there was a common tumult, and as many, as were rebaptised, cried after the same maner, as did the first: many fearing the wrath of God, which they so threatened to fall vpon them (deceaued of verie simplicitie, which otherwise were good men) obeied them, and others did the same for sauing of their goods. For after that the Anabaptistes had gotten the vpper had of their aduersaries, they dispossessed the of their go [...]des. This was about the end of december, and now came they againe furth of their secret corners, of which we spake before. And being gathered to gether in the market place, they made a gre [...]t shout, commanding all yt were not rebaptised to be [...], as paganes, and wicked persones After this they toke the artilerie, and munition of the citie, and also the towne house, not without doing violence vnto many. The others on the other part, for s [...] uing of them, & theirs from iniuries, got them selu [...]s [Page] vnto a nother certen place of the citie, that euer was wel fensed, and toke manie of y• Anabaptistes. This conflict against the Anabaptistes, which enioyed ye market place, and [...]ad fortified it round, about cōtinued so long, while pledges being deliuered on both parties,This was a [...] they came to a composition, wherin was agreed, that euerie one should holde his religiō to him selfe as him lyked▪ and returne to his house in peace. In the meane ceaso [...] Rotma, & Bernard Knipperdoling, which was the chiefe author of this faction, althogh they semed to haue alowed this composition, yet notwithstanding they priuely sent leters to villages about, willing all those that were of the [...] secte, yt leauing their goods behind them they should with all spede repaire to the citie to them, promising yt what soeuer they should lose, should be restored vnto thē tēne fold againe many entised through these greate, and plentifull promises, came vnto Monster, both men, and wemen with an assured hope to obteine no small benefite, but chiefly they of small substā ce, which were not [...]ble to kepe their houses. The citizens, and chiefly those that were of some reputation, when they saw that the citie beganne to be filled with strangers they with drew them selues as well as they could, leauing behind them the Anabaptistes with the mingled people. This was in februarie about shroftide 1534. Thus one partie growing weake by their departing, the Anabaptistes chose new Magistrates, suche as were of their owne opinion: They made counselers also, amōg whome was Knipperdoling. Not long after they inuaded the temple of sainct Maurice in the suburbes, and they burnt it withall the houses about it they spoiled all the temples about it also, and defaced the great church within. This done, they began to runne on heapes about the citie, in the stretes, crying, first: Repent: and immediatly after they cryed, Hie you hence, ye wicked persones, except ye list to aduēture your liues. At the same time they ranne about [Page] the Citie in harnes, and chased out of the Citie all such as were not of their secte, without any regard of age, or kinde, after such a sorte that in this turmoil, and hastie flight, many women were deliuered before their time, and immediatly they toke the goods of those whome they had chased out. And althogh that this chanced the day before the bishope laide siege to the Citie, yet notwithstāding when certaine of the companie of those that fled, fell into the handes of the bishop, they were taken as ennemies, of which companie some were put to death, among whome were takē one or two preachers of the Gospell. And when Peter wirtam, of whome we spake before, was in danger of his life, he was saued through the sute of the Lantgraue. Now the residue of the townes men moued thereby, which were good men, beholding present dānger to fal vpon them, thogh they wold forsake the Citie, ful fore against their willes (and as it were constrained) they taried still. At yt time their chief Prophet (for that name they vsurped) named Iohn Mathew commanded, that euery one which had any gold, siluer, or mouable goods, they should bring it forthe to be in common, vnder paine of heading. And to this vse there was a publike house ordeined. The people was greatly astonished with this sharpe commandement yet notwitstāding they obeid it. And it was not best for anie to vse deceat in this thing, or to kepe any part backe for they had two prophesying maidēs, wc declared, if any deceat was vsed. And they were not onely content thus to do with their owne goods, but also they vsed the gods of others whome they had driuen out, after the like maner. After this the same Prophet gaue in commandement, that none should haue, or kepe to him self any boke, sauing the Bible, and that all other should be broght forthe, to be rased, and destro [...]ed: This commandement, he said, was giuen him from aboue vpon this a greate nomber of bokes were broght forthe, and [Page] burned. It chanced, in that time, that a handye craftes man named H [...]bart Turteline, had spoken in mockage against those that called them selues prophetes. This being knowen, they called the multitude together, and commanded them to come in harnes and streight way they accused the man, and cōdemned him to death. With this the people was greuously moued, and striken with feare. The chief prophet (a fore named) toke the poore man, which being downe on the groūde, he stroke him with a speare, without giuing him his deathes wounde, althogh he ranne vpon him with a greate violence. Then he commanded him to be caried into an other place, and taking a yong mans halfe hake that stode by him, he shotte him through, lying on the ground. And because that yet he died not out of hand, he said, that it was shewed to him frō heauen, that the time of his death was not yet come, and that God wold pardon him of his offense. But the poore man within feaw dayes after dyed. When the prophe [...] heard of his death, he toke a long speare, and ran with it about the Citie, crying that God the father had commanded him to driue the enemie out of the Citie. And whē he came neare vnto the campe, a certeine soldiour slew him▪ And notwithstanding that this was the seconde time of bewraying of their falshode, yet the residue of his felow prophetes had so bewitched the people, and they so set out the mater vnto them, that the common people toke the mater verie heauily, and said, that surely some greate plague should fall vpon them, for the taking away of so notable a man. But the next prophe [...]e after him, named Iohn Leyden, willed them al [...] to be of a good courage: for (said he) it was lōg before shewed me that he shoulde dye after that maner, and that I should take his wife in mariage. Two dayes before Ester they ranne into the temples, and rang all the belles at once. Within few dayes after Knipperdoling prophesied, yt those which were set aloft should be broght [Page] downe, and the other should be exalted, from a vile, and base estate. After that he commanded that all the temples should be cast downe, affirming with muche grauitie, that commandement to haue come from God. Immediatly the thing was obeied, and that commandement celestial (as he termed it) with all dilige [...]ce put in executiō. About the same time, the fore named Iohn Leiden toke the sworde that serued for the heading of the offenders, and gaue it to Knipperdoling, and made him hangman, for so (said he) it was determined of God, that he which was one of the chiefe Ruelars before, and of the counsel should now be in the lowest place, and be made hangman. Knipperdoling was nothing offended with the mater, but toke the office thankfully vpon him. Now when the bishoppe had certaine monethes borne all ye charge of the siege him selfe alone, Hermannus the Archbishop of Collen, and Iohn Duke of Cleue sent him for ayde, money, and gunnes with a certeine companie of horsemen, and footemen. The Archbishop of Collen him selfe came also to the campe, to sit in counsel with them, and not long after, the citie was besieged, in sondrie places. And when there was no hope to winne it by force, they made 7. rampers about the citie, to kepe it from victuales, furnishing them with footemen, and horsemen, which should remaine there all winter. The bishop of Monster (for the maintenannce of the siege, and warre against the towne) required ayde of the Princes about the Rhine, as the next neighbours, and to whome the mater also did be long: for which cause they gathered them selues together at a citie Called Confluence, the 13 of December. 1534. After this vnprofitable beseging of the citie: Iohn Leiden fell into a slepe, and dreamed the space of thre daies, and when he awaked, he spake neuer a worde, but onely required, paper to be brought vnto him, in which he wrote 12. mennes names, among whome were certeine of noble birth, which 12 should rule as chiefe [Page] heades, as it was among the Israelites: this he said, was the will of the heanenlie father. When as by these twelue there was a way made for him to be king, he put forthe certeine articles vnto the preachers, and wil led them, that if they could, they should confute them by Gods worde, or els he wolde publish them vnto the multitude, and so of them they shoudle be alowed, and established. The somme of them was this, that a man was not bounde to one wife onely, and it was lawful for any man to haue as many wiues as he wolde. But when the preachers withstode this sentence, he called thē into the co [...]sell house, and with thē the 12 reulers. And whē they were all come thither, he put of his cloke, and threw it on the ground, and with it the new testament: by those (as it were) signes, he testified, and sware, that article which he had put forthe was reueled to him from heanen, and therfore with terrible wordes he threatened them as that God wold not be merciful vnto them,A sufficient assuran [...]e for anabab. vnlesse they wold alow them. At the length, they agreed, and the preachers for thre daies togethers, preached onely of matrimonie: Streight waye Iohn Leiden maried. 3. wiues, whereof one was she of whome we spake before, the wife of the greate prophet Iohn Mathew. With this example, others did folow, so that it was counted laudable to marie o [...]ten. But diuers of the citizens, that liked not their doings (asigne being giuē through the Citie) they called all the louers of the Gospel into the market place. Then toke they the prophet, and Knipperdoling, with all the preachers. which thing when the commonn people heard of, they armed them selues, and reskewed those, that were taken, killing with great torment, to the number of fiftie persones: for they tied them to trees, and postes, and so shot them through. For the greate prophet cried, that all those that wold do acceptable seruice to God: should throw the first dart others were killed after another maner. The 24. of Iune there arose a new prophet, which by his occupation wa [...] [Page] a goldsmith. This prophet called the people into the market place, ād there he said vnto them, that it was the commandement, and will of the heauenly father that Iohn Leide should be the Emperour of the whole earth, and that he going forthe with a mighty armie, should kill all the Princes, and kinges of the earth, shewing mercie onely to the common people (that is to saye, all those that loue righteousnes) and that he should posses the seate of his father Dauid, vntil the father should require the kingdō of him. For, said he, the wicked being put downe, the godly shal here reigne in this life. And when he had published these things openly, by and by, Iohn Leiden fell vpon his knees, and holding vp his hā des vnto heauen, said, It was manie daies ago (my brethern) that I did know of this, but I wolde not declare it, and now God hath vttered it vnto an other, that ye might the better credite it. This man obteining the kingdome by this craft, immediatly he put out of office the forenamed 12. And after the maner of kings, he chose vnto him noble men, and commanded that there should be 2. crow [...]es of fine gold made for him, a scepter, a skabbard, and chaine of golde with other such lyke ornamētes. Furthermore he appointed certeine dayes, in the which he wold openly heare all mennes maters, that had any thing to put forthe vnto him. So often as he came abrode, he was accompanied with his officers, and noblemen of his court, next vnto him folowed 2. yong mē on horse backe, and he on the right hand bare a crown, and the bible, the other on the left hand, a drawen sworde. The pompe of his chiefe wife (for he had mo at that time) was after the same maner. In the market place there was an high throne made for him, couered with cloth of gold. The actions and complaintes that were brought before him, for the most part were of mariages, and diuorcementes, which then were most frequent, and after such, a maner, that not a few which had before liued togethers a long time, were [Page] then diuorsed. It came to passe, that on a certeine day as the people were in the market place verie thicke, and thronging together to heare, Behold, Knipperdoling, leaped vp, and creping vpon the heades of the people with his handes, and fete (for they stode so thicke) he breathed in the mouth of euerie one of thē, saying to one, after another, The father hathe sanctified thee, receaue the holy spirit. An other daye he leading the dance before the king, said, thus was I wont to do with my harlot, but now the father hathe commanded that I should do the same before the king. But because he did it so often, and neuer ended, the king being offended went his way. Then hastily he went into the throne, and behaued him selfe like a king. But the king cō ming in the meane while, thrust him out, and caused him to be kept in prisōne three dayes. During the siege they set out a boke, naming it ye restitutiō, in which boke besides other things, they say: The kingdome of Christe to be suche afore the iudgement daye, that the elect, and godly shal reigne, but the wicked, that they should be destroyed euerie where. Also that it is lawful for the people, to put downe the ciuile powers: and that althogh the Apostles had no commandement to take iurisdiction vpō them, yet notwith standing, the ministers of the church now, oght to take the sworde into their handes, and by violence to set vp a new common wealth. Also that none oght to be suffered in the common wealth, that is not a true Christian: that none can be saued, vnlesse he put all his goods in common, without possessing any thing proper vnto him selfe: that Luther, and the Pope be false prophetes, and of the two Luther to be the worse: ād that the mariage of those which are not illuminated by the true fayth, is polluted, and impure, ād oght to be takē for adulterie, and for nicatiō rather thē mariage. Amōg other mē Melanctō, Iustus Ionas, & Vrbanus Rhegius, withstode their doctrine, as it appered by their plētiful, and excellēt writings [Page] Within feaw wekes after the new prophet, of whome w [...] spake before, blew a trompet in all the stretes and commanded yt all the people should come in to the church yarde of the great tēple all harnesed: for the wicked were to be driue forthe of the citie. When they were come thither, they fon [...]d a supper prepared, and by commandement they sate downe at the table to the nomber of 4000. After they had supped those yt kept the watch aboute 1000. supped also. The king, and the Quene, with their household serued, the supper being almost [...]nded, the king gaue bread to euerie one, saying: Take, ād eate, shew forthe the death of the Lord. And the Quene giuing them the cuppe, said: Drinke, and shew forth the death of the Lord. This being done, the new prophet (of whome we spake before) went vp into the pulpet, and asked of them all, whether they wold obey the word of God or no. Whereunto when they had all said, yea, he said: The commandement of the father is, that there be sent forth 28. preachers which shal go into the foure quarters of the world, and preach the doctrine that is published in this citie. And then by order he named thē, and the places, to which they should euerie one go, Syxe were sent to Osembirge: as many to warendorfe: eyght to Sufat, as many to Cos [...]eld. The king, and the Quene supped afterwarde with the seruitours, that had serued at the table, and with them that were ordeined to go forthe. When supper was in doing, the king rose, saying, that he had a busines to do, commannded him of the father, and by chance there was a souldioure taken whome the king accused to be a traitoure as Iudas was, and with his owhe hand he stroke of his head. This done, he retur [...]ed to supper, and tolde merely of his goodly acte that he had done. After supper, those 28. preachers were sent forthe alitle before night. And besides for the finding of them, there was giuen to each of them a piece of golde, with a charge, that wheresoeuer their doctrine was not receaued, they should leaue those pieces, in a [Page] witnes against thē of their destruction, and euerlasting damnatiō, because they had refused peace, and a doctrine so wholesome. When they came to the places appointed vnto them, they cried in the townes that men should repent, orels they should perish out of hand. They spred their garmētes vpon the ground, before, the Rulers, and cast vpon them their pieces of golde, which they had receaued, affirming, that they were sent of the father to bring them peace, which if they wold receaue, then they willed them to put all their goods in common: and if they refused, then, by this signe, and (as it were) a marke, they wold witnes their euil dede, and vnthankfulnes. For behold the time (said they) spoken of before by the prophetes, in the which God will that righteousnes shall reigne vpon the whole earth, is come. And when the king shall haue fulfilled his office, that iustice doeth rule in euerie place, then shal it come to passe, that Christe shall giue vp the kingdome to the father. They speaking after this maner, were takē, and (in ye beginning by gentlnes, and afterwith tormentes) they being asked of their doctrine, & life, & of ye strength of ye citie, answered, that they onely had the true doctrine, which they wold mainteine with the perill of their liues. For (said they) from the time of the Apostles, the trueth hathe not bene truely preached, nor any iustice vsed: also that there were 4. prophetes, two iust, Dauid, and Iohn Leiden, and two vniust, the Bishop of Rome, and Luther, who was the worst of bothe. They being asked, why cōtrarie to their promise they had driuē ye innocentes out of their Citie, occupying their goodes wiues and children, & by what place of the scripture they wolde proue that their fact to be well, and iustly done? they answered, that the time was come, which Christe spake of,Anabaptistes are as make as waspes that the meke should posses the earth, and that in lyke case God did giue the goods of the Aegyptians to the Israelites. Afterward they tolde of the munition, and victualles, that were in the citie, and the multitude: [Page] and also that many in it had aboue fiue wiues a pece, adding this, that they loked for armies of mē out of Friseland and Holand, which when they were once come, the king wold set forth with all his host, to bring the whole worlde vnder his power, and subiection, after that he had killed all the kings therof, for not ministring iustice. When they had bene reasoned withall after this maner,The [...]bstinacie of Anabaptistes and they continued in their purpose, and wolde acknowledge none other magistrate, then their king, they were all put to death, sauing one that escaped. The Citie was so hardly, and so straitly beseged that none could ether go in, or out. Wherefore the citizens fearing famishment, and seing the danger that they were in, they thoght to haue taken the king, and to deliuer him to the Bishop bound, but he getting knowledge, therof, chose 12. out of all the multitude, suche as he thoght to be most faithful vnto him, and called them captaines, and to eche of them he appointed certeine quarters of the Citie to defend, and garisons of men to kepe the people from rising. More ouer he promised to all the multitude, that by Ester the siege should be remoued, and that they should be deliuered from the necessitie that they were in. But vnto them which he had chosen to be captaines, he promised much more largely, that they should be lordes, and gouernours ouer many things, naming the Towres and land that he wold giue to eche of them. Also he said, that only the Lantgraue should be pardoned, because he hoped that he wold take his part. We spake before of the Conuention (appointed at Confluence) of the noble men, in the prouince of the Rhine, in the moneth of Decēber. Vnto which companie (of his owne good will) the Duke of Saxon Elector Iohn Frederick ioyned him selfe. In this Session, it was concluded, that for the present ayding of the Bishop, there should be appointed furth 300. horsemen, and 3000. foote men, for sixe monethes. The Coūtie of Oberstē named Vlrik was made general [Page] captaine ouer this armye▪ and of the whole warres. It was also there ordeined, that the whole estates of the Empire should be desired to ayde in this mater▪ and because the Emperour was in Spaine, that Ferdinā dus the king should be desired, for this mater to appoint a cōuention in ye moneth of Aprile. And also they sent leters vnto the Citie besieged, willing them to giue oner their entreprise, being so vnhonest, and wicked, as nothing could be more: which thing if they wold not, nether submit them selues againe vnder their lawfull magistrates, they should be sure that the Bishoppe which now kept the siege, should haue the whole helpe of the Empire against them. This was about the end of December. They gaue answere the 13. of Ianuarie, in the yere of our Lord 1535. with manie wordes, but nothing to the purpose, yet so, that they praysed, and defended their entreprise: and as touching, that which was laid to cheir charge, for their creating of a king, they made no answere at all, but in priuate leters written to the Lantgraue they laboured to excuse them selues, speaking many wordes of the slawghter, and destruction of the wicked, and of the deliuerance and reigne of the godly in this life: with these letters they sent also vnto him the boke, wherof we spake before, called the restitution, and aduertised him to repent, and not to make warre (as did the other wicked Princes) against them, which were innocent men, and the people of God. The Lantgraue when he had red their leters, & their boke, he noted those pointes that were not alowable in the same, and gaue charge to certen of his learned men, that they should answere them. And because they (in feaw wordes, and verie darkely) affirmed their king to be more chosen of God, then by them, he asked them, why they shewed not ye places of scripture, wc made thē think it lawfully done, & why they cōfirmed it not before by some miracles, & signes aboue nature. For said he, God [Page] shewed by all the prophetes long before, of the comming of Christe, so that it was not onely euidēt, of what house, and linage he should come, but also in what time, and where he should be borne. They did also desire that their cause might come in question. Vnto ye which the Lantgraue answered, that it was to late, seing yt they had taken the power of the sworde into their handes, and had bene the authors of so great calamitie. For, said he, all men may plainly see, what is their meaning, to wit, the ruine of all lawes, and common wealthes: and as their beginning is wicked, & cursed, so also is the desiring of their mater to come in question, nothing but feined, and dissembled: also that he had sent vnto them faithful Ministres, by whome they were wel, and godly instructed. but seing they had refused their doctrine, giuing ouer obedience to Magistrates, possessing other mens goods, hauing manie wiues, chosing vnto them a new king, denying Christe to haue taken the nature of man of the virgin Marie, affirming man to haue fre wil, forcing men to put their goods in common, denying pardon to those hat sinne: all these opiniōs to be vtterly repugnant both to the law of God, and of mā. After they had receiued this answere, they answered againe in writing, & withall they sent a boke, set forthe in the dutch tōgue, of the mysteries of the scripture. In their Epistle they published their cause againe anew, and defended their doctrine to be good in their forsaid hoke. They deuided the whole course, and ages of the world into 3. partes, and the first age, as from Adam, vntill Noach to haue perished with the flood, the seconde, in which now we be, to perish with fyre: the third they saye shalbe new, in the which righteousnes shal reigne. But before that the last age shalbe reueled, this that now is, must be purged with fire. But that (say they) shal not come to passe before Antichrist be disclosed, and his power be vtterly put downe: Then shal the ruined seate of Dauid be erec [...]ed againe, and Christe shall reigne vpon the [Page] earth and all the writings of the Prophetes, shalbe fulfilled: And as touching this present age, it is like to the time of the which Isai speaketh. For iustice is put to silence in it, and the godly are afflicted. But now the time of libertie, and deliuerance from so many, and great calamities is come, as it came vnto the Israelites, being in the captiuitie of Babylon, and the wicked shal receaue the full reward of their wickednes, as it is prophecied in the Apocalypse: but this restitution to go be fore the world to come, to the end that all the wicked being oppressed, the seat of iustice might be prepared. When the Lantgraue had redde ouer their boke, hegaue charge to certen Ministers, of his Church to answere vnto it.

In Februarie the famine was so great in ye Citie, that diuers perished with hunger. One of the kinges wiues, being striken with pitie towardes the people, spake by chance vnto the other womē, and said, that she thoght it was not the wil of God, that the people should so dye for lacke of sustenance, The king, which had good prouision in the house, not onely, to serue his necessitie, but also to waste superfluously, knowing of this, he broght her into the market place, with all the residue of his wiues, and there commanded her to knele downe vpon her knees, and then he cutt of her head from her shoulders: and yet not so content, after her death he defamed her with whoredome. This being done, his other wiues beganne to sing, and to giue praises to the heauenly father. Then dansed they, and the king led the dance, & he exhorted the people also (which had no other victualles left, saue onely bread, and salt, that they should dance, and be of good chere. Now when the day of Ester was come, and that there appered no signe of deliuerance, the king, which had made them so many goodly, and large promises, that he might finde some meanes to excuse him selfe with all, he feined him selfe to be sicke, sixe daies togethers▪ which dayes being ended, [Page] he came furth vnto the market place, and said vnto the people that he had ridden vpon a blinde asse, and that the father had put vpon him the sinnes of all the multitude,The simplicitie of the Anabaptistes. so that they were all made cleane, and purged from their sinnes, and that this was the deliuerance promised by him, with the which they oght to be content. Among other things that Luthere caused to be printed, in that time speaking of those that were besieged in Monstere he said thus: Oh what shall I say, or how shall I bewaile this vnhappie people: ye thing it self doth declare, that they be possessed with many deuilles, but we oght to giue praise to the merciful goodnes of God for althogh, that Germanie hath deserued for the contemning of the Gospel, hatred of Gods Name, and shedding of innocent blood, to be grieuously punished by the hād of God, yet notwithstanding he hath brideled ye force and violence of Sathan hither to, not suffering him to rage at his pleasure: but hath mercifully warned vs: ād by this foolish tragidie of Mō stere called vs to amendement of life. for except that God did brydle hym and drawe hym backe, I dout not, but that most subtile and craftie spirit wold haue hādeled this mater farre otherwise. But now when as God hathe thus restreyned hym he is not able to do so muche as he wolde and as he desireth, but so farre as God permitteth him, he fretteth & rageth. For the deuil which desireth to destroy the Christian faith, goeth not this way to worke to giue libertie, for men to haue many wiues at once. for he knoweth well that men do abhorre it, it is so open, detestable, and filthie a thing in all mennes eyes, The Politick and ciuil gouernement may this way be troubled: but to inuade the kingdome of Christe withall, there must be other maner of weapons and enginnes vsed. for he that wil go about to flatter ye people by fraude and deceat, he must not be desirous to reigne, not to declare him self a tyrāne (for all ye world reproueth that, and seeth to what end such enterprises [Page] do tend) but he must come by some priuie meanes: as by holie speakings, his garmēts homelie, and not lyke vnto others, a graue countenāce his head hanging toward the ground, in abstinēce not touching money, not eating flesh, refusing mariage, esteming ciuile gouernment, and bearing of autoritie to be a prophane thing, to refuse to beare rule, and to professe hym self to be of a singulare and lowlie spirite: this (I say) is ye readie way or meanes which may deceaue euen the verie wise, and all by simulation and subtilitie to aspire to the highest reigne vpon earth. But to vsurpe autoritie wt vnshamefast extremitie, and for filthie desire to take as manie wiues as he list, this is not the craft of any practised deuil, but of some rude and late sprong vp spirit, or at least if he be of any experience, yet God hathe now so tyed hym in chaynes that he can no more subtely deceaue: which thing the Lord doeth to the end that we should reuerence his Maiestie, and that we should be first stirred vp to repentance, be fore he let lose the bridle of some more expert deuil,Let Germanie adue [...] for their Pr [...]ph [...] speaketh which surely shall assault and besiege vs much more sharply and with greater furie. For if this litle master deuil can stirre vp suche a troulbe, what shall ye great doctor deuil of bothe ye lawes dowhen he shall come and practise all his power against vs? Wherfore this homelie deuil that is of so small experience, is not of vs greatly to be feared. And I do also think, that all the inhabitantes of Monster do not allow their toying folie, but that diuerse of them do greatly sorow, wihch (not without many sighes and teares) do look for deliuerance at gods hand, as it hath bene sene afore in the seditions of the bowres. And I wolde to God there were no deuil in the worlde of geater craft then this deuil of Monstere is, prouided that God take not his worde from vs.

For I suppose there be but verie few, that wil giue credence to this so grosse and vnlearned a master.

[Page] But in dede when God is angrie or displeased, there is no error so folish, vnlikely or out of order which Satan shal not persuade some to beleue, as we se to be broght to passe in ye doctrine of Mahomet. For thogh all their teaching is fond, yet not withstāding the light of Gods worde being quenched, it toke strength, & hathe spred furth it self so large and mightie, as we se it this day, and the like had come to passe in Germanie, if God had not put doune the enterprise and counsel of Muncere. For with the least sparke that is, Satan can make a great flamb (if God do suffer him) and a better way to quench it withall there is not, then with the worde of God. for when the weapons of the ennemie are all together spiritual, he can not be ouercome with a multitude of horses, or any enginnes of warre. But our Princes and Bishoppes worke otherwise. for they hinder the doctrine of the Gospell, which is the onely way, wherby ye myndes and heartes of men may be healed. And in the mean tyme they violently tormēt them to plucke the bodie from the deuil, leauing to him the principal part of man, wc is his heart and soule, vsing the mater as the Iewes did, which thoght to extinguish and put doune Christe by the punishment of the crosse. But now as touching the common brute and writings that go of Monster, I haue no doubt, but that it is so as it is reported: and that which they them selues haue written of late, maketh me fully to beleue it, in which they paint out liuely their owne furie and madnes. first of al they teach of the faith verie foolish and absurde things, and of Christ as thogh he tooke not flesh of the virgine Marie and yet they confesse him to be of the sede of Dauid. But they vtter not their myndes fully: and without doubt Satan doeth nourish some monstre which may easily be perceaued by this which they say, the sede or the flesh of Marie can not deliuer vs. But in vaine is their trauaile, for the Scripture witnesseth [Page] Christe to be borne of ye virgine Marie. Which saying in all langages is referred to the frute, which being conceaued and fashioned of the flesh and blood of his mother, is borne into the worlde. Also they shewe furth their ignorance, in that they condemne the first baptisme, as a profane thing, esteming it not as the institution of God, but of man. But if it be so that all maner of things oght to be cōdemned and put away, that ether the wicked haue or do giue, then do I meruell that they cast not away the gold and the siluer with the other goods, that they took from the wicked, and deuise some other meanes to liue by. for as these things be the creatures, and worke of God, so is Baptisme also. when the wicked man sweareth he abuseth the true name of God: and if the name of God be not true to him, then he offendeth not, he that killeth, robbeth or spoileth, he trasgresseth the commandement of God, but if the commā dement of God be not true vnto him, he sinneth not. Euen so if the first baptisme be nothing, then the receauers of it haue not offended. Wherefor then do they so much detest the first baptisme, as a wicked thing, where as notwithstanding they affirme it to be nothing? Also if the mariages in times past oght to be takē as whoredom and adulterie, as they say, because they were contracted of them that wanted faith, I pray you, do they not cōfesse, them selues to be the children of harlottes? Now if they be bastardes and vnlawfully begotten, how cometh it to passe that they inioye their Citie and the possession of their fore fathers? It were mete therefore▪ seīg they be such that, they should haue no enteres into y• heritages of their ancesters, but that in this new kīde of mariage, that they are entred into, they should gett vnto them selues new goods and richesse, which might beare a more honest title. for it is vncomelie for these holie and religious men that they should liue with the goods of harlottes, and miscreantes, or that they should winne them to them selues frome others by violence, [Page] and robberie. And as touching their kingdome, wc is to be laughed at, there is so much wickednes in it, and so manifest, that we shall not nede to make many wordes of it. And truely for those things, whereof we haue spoken, as we haue treated more then inough, so also more then nede, considering that it hathe bene so plentifully and largely set furth by others. Now when they in the Citie were come into this case, that diuerse of thē daily died for hunger, and that many also departed from thence, and came out so weake and feble that the ennemies had pitie vpon them, the captaine sent worde to ye townes mē that if they wolde deliuer to them the king & certen others, they them selues should be perdoned. The citezins, althogh they had good will so to do, yet durst they not go about it, the crueltie of the king was so great, and the watch was kept so streitly: for the king was so obstinate, that as long as there remained any thing for him to eate and a few others, he was fully bent not to yelde. for which cause the captaines sent word againe and commāded them that from thēce furth, they should not send any furthe of their citie, not so much as children or women. This was in the calēdes of Iune, the day folowing they made vniuste compleining that their cause might not lawfully be heard, and that they were wrōgfully afflicted aboue measure, also profering them selues to submission, if any could shew them wherein they offended: fu [...]ther more they expounded a certen place of Daniel, as of the fourth beast much more cruel then the others, the conclusion of their leters was this: That God aiding them they wold stand to the trueth which they had confessed, but all this was written at the kings commādement. Now when all things were come to the extremitie in ye Citie, there were two that fled from thence, of which one was taken of the soldiours, the other came to the Bishope vnder safe conducte, both these shewed, how the Citie might be taken. The Bishope & the general captain hearing the words of these two fugitiues, and weying the mater, the xxii [Page] of Iune they talked with them of the Citie, aduertising them to yelde them selues into their hands, and to saue the multitude, which perished with hunger. Answer was made in the presence of the king, by Roteman, that in no wise, they wold giue ouer frome that wc they had begonne. Two daies after about the [...] xi houre in the night the armie came nere to the Citie without making any noise: by the aduice of the two fugitiues, certen chosen soldiours passed the di [...]ch, and came to the trench, killing the watchemē: other folowed after these, which founde a litle gate open through which they entred into the Citie to the nōbre of fiue hundreth with certein capteines and standerds. Thē they of the Citie came rū ning vnto that place, and with great paine kept they ye residue of the armie out which wolde haue entered, and shutting the gate, they fel vpō them that were come in wt a great rage, and killed many of thē. And when the cō flict betwene them had indured two houres, verie sharp and furious, the soldiours that were inclosed, did bur [...]t open the next gate which was not kept with any great strength▪ and so made they an entres in for their felowes, which streight way entered in by a great cōpany. The citizens resisted them a litle at the first brunt, but they gathered thē selues together in ye market place: & being in dispaire of any victorie (many of them being slayn at ye first bursting in) they desired and intreated for mercie, wc was grāted vnto thē. The king and knipperdolin were taken the same tyme: Roteman disparing of his life, ranne amōg ye heape of ye ennemies, & was so thrust through, rather thē he wolde fall a liue into their hādes. Whē ye Citie was takē, ye Bishope tooke to hī self half ye spoile & ye ordināce: afterward he discharged ye armies, reseruing onely to hī self two ensignes for defēce Thē was there an other cōuētion of the Empire at Wormes y• fiftenth of Iulie, wherein king Ferdinādus by his embassador proposed & demāded, whether any thīg els were to be done concerning y• rooting out of y• Anabaptistes, seing ye towne was alreadie takē: he also aduertised [Page] them that the Princes oght to aske coūsel of the Bishope of Rome: wherunto they answered that it was alredie prouided by certen edictes, what was best to be done to the Anabaptistes, and that the Emperour had asked coū sell of the Bishop ofter then once, nether could he do any more in the mater. In the same conuention the Bishop of Monstere desired his charges & losses to be recompēsed, compleining that the money promised was not payd. but when no thing els could be determined, few of the nobles being present, an other conuention was called in the same place, the first of Nouembre, wherein the things concerning the warre and the charges thereof might be knowen, wherein also it might be decreed what forme of common welth were after to be established at Monstere. When the day was come, the Embassadour of king Ferdinādus briefly repeted the causes of that present conuention, to witt, that amōg other things it might also be deliberated, how ye Citie newly conquered, might from thence forthe continue in the olde religion. After these things the Bishoppes legate sheweth what great charges he was at, al the warre tyme, how greatly he was indebted, & how it was necessarie (ye Citie being now takē) for the auoiding of tumultes and other dangers, to build two Castles in the Citie, with strong holdes▪ al which thinges he desired to be considered. To these thīgs answer was made, yt ye Bishoppe had taken the greater parte of the spoile with all the ordinance and goods of the citizens which wholie apparteined to the commō welthe of the Empire, therefore that it was reason, the value should be counted and communicated with the charges, & what other things were necessarie besides, should also be considered. After it was determined, that the Bishoprike of Monstere should be vnder the Empire, after the ancient custome, and that al the nobilitie should be restored, and the citizens also which had departed to other places, so they were not Anabaptistes: that the Bishoppe should set forthe the religion [Page] according to the decre of the Empire: that in the beginning of the next spring the embassadours of the Princes should go to Monstere to know the state of the citizens and to kepe them in sauegard, to pull doune all the forteresses, which the Anabaptistes had erected, and & that the Bishop also should pul doune the Castles which he had builded in the citie, & that he should without delay put to death the king with knipperdoling, & Crechting, ye prisoners without reteining them any lō ger. As for that which we said was determined of religion, the duke of Saxone, the Lātegraue, Wirtemberg and Anhold, testified openly that they wold not cōsent, to it: the citezins also professed the same, nether wold they haue the old forteresses of the towne distroied, but they consented to the pulling downe of the new. The king and his two felow captiues were caried hither & thither to the Princes to be gased and laughed at, by which occasiō the preachers of the Lantgraue talked and disputed with the king, chiefly of these pointes, of the the kingdome of Christe, of Magistrates, of iustificatiō, of Baptisme, of ye supper of the Lord, of the incarnation of Christe, & of Mariage, and they preuailed so muche by the testimonie of the Scriptures, that althogh they did not altogither conuert him, yet they so bowed and confounded him (notwithstanding his repugnance, and defending his opiniōs) that at the last he granted to the most part of al: which neuertheles, is thoght that he did but to saue his life. for when they came to him the seconde tyme, he promised, so he might be pardoned to bring to passe that all the Anabaptistes which were in great nombre through all Holand Braband, England, and Friseland, should kepe silence, and in all thinges obey the Magistrates. Those same men also disputed wt the kinges felowes bothe by communication and writing, of mortificatiō, of the Baptisme of infantes, of the communion of their goods, and of the kingdome of Christe. When they were come to Telgate, the Bishoppe [Page] asked the king by what auctoritie he arrogated to him self such libertie ouer his Citie & people? who asked him againe,An equall vocation of the▪ who gaue hī auctoritie & power in yt Citie and whē the Bishopp answered that he obteined that iurisdiction by the consent of the congregation and people, euen so,A [...]abaptist and Papist. saith he, was I called thereunto of God. Thē were they caried backe againe to Monstere the twentie of Ianuary, where eche of them were put in a seuerall prison. The same day came the Bishop thither with the archbishop of Collē, and the embassadours of the Duke of Cleaue with him, two daies after they were exhorted by godlie admonitions to conuert from their errors. And in dede the king aknowledged his sinne, and made his recourse to Christe by praier, the other two wold not confesse that they had offended at all, but obstinatly defended their fals opiniōs: the next day after, the king was brought forth into an high place, and bound to a poste, where were present two executioners with fyrie tongues to torment them with all, the king at the thre first pyntches of the tongues held his peace, afterward crying to God incessantly for mercie. When he had bene torne on this maner for the space of an houre and more, he was thrust through the breast with a sharp sword and died. The same punishment also had his felowes, which being all dead, they were eche of them bound in yron cofers, and hōg vp in the toppe of the towre of the Citie, the king in the middest higher then his fellowe [...] by the stature of a man. This fearefull tragedie, in which gods most iust iudgemētes are declared doth teach vnto vs two things. The former, what may the innocēt, and the godlie looke for, if ye may bring your enterprises to passe: and secondarely what doeth the worlde & the rulers now in earth for the most part deserue. As touching you, how so euer for a time ye cloke your crueltie, what simplicitie so euer ye declare in your externall gesture, what so euer ye speake of charitie and loue, [Page] and how so euer ye seme to be zealous ouer the trueth, yet shall you in the end produce no other frute then these yours fathers haue done before you. If yt I liste to note particular exāples, I might shew in your sect and amongest you to haue bene so horrible enormities as more horrible were neuer from the beginning: but lest I might seme to take any pleasure in accusing particular persōs, I wil not at this presēt write al that I know. Onely (I say) that the Church of God may looke for no other thing at your hand, but for confusion of all gods ordinances, and for more cruel persecution then euer yet it did susteine since the daies of the Apostles. for what your fathers began in Monster in their purpose, you do performe and finish: and to that end do you write your bookes, some calling all the Scriptures of God in doubt, some affirming that there is a more perfect knowledge, then that which is cōteined, or expressed in the worde, some plainely denying the God heade of Christ Iesus, and of the holy Gost, some claiming liberbertie, that no man should be troubled for his conscience, cloking vnder that title all blasphemie, and diabolicall doctrine. And you now last in accusing vs of these most odious crimes, whereof we be most innocent, ye, and your brethern, I say, in teaching this your pestilent doctrine, and accusing vs who gainstand your deuilish errors, do plainely declare, what ye haue already intended, if God by his great power bridle not your furie. And assuredly the world and the Rulers of the earth (for the most part) most iustly deserue so to be entreated. As for ye Church of God, it must be subiect to the crosse, euen vntill the comming of the Lord Iesus from the heauens. But the world I say, and the Princes of the earth (which is the [...] seconde point, which we haue to marke in this former historie) most iustly deserue to be punished with suche confusion as ye intend. For the one, and the other (I meane [Page] the Princes, and the people, cōspired to this day against God, against his sonne Christe Iesus, ād against his eternal veritie. They mainteine impietie, superstition, and idololatrie, they cruelly murther the Saintes of God, and so do they reioyse in all kinde of tyrannie, yt Gods iust iudgementes can not long delaye punishment. And therfore leauing you Anabaptistes into the handes of him whose power ye can not escape, I am compelled in feaw wordes to admonish you aswell the people, as the princes, yt spedely ye retourne to the liuing God, whose veritie so long ye haue oppugned, whose religion ye gainstand, and true messingers, ye persecute, or els persuade your selues that vengeance is prepared. He will not entreate you, as he hath done his afflicted Church, and deare childrē: that is, he will not call you to repentance by a fatherlye correction, the end wherof shal turne to your cōfort. Not so, not so, but as ye haue still rebelled, and dishonored him, so will he powre forthe contempt vpon you, in the which ye shal perish bothe t [...]mporally, and for euer. And by whom doeth it most appere, that temporally ye shalbe punished, of vs, whome ye banish, whome ye spoile, and robbe, whome cruelly▪ ye persecute, and whose blood ye dayly shed? There is no dout, but as the victorie wc ouercometh the worlde is our faith, so it behoueth vs to posses our soules in our pacience: we nether priuely, nor openly denie the power of the ciuile magistrate: we do not claime the cōmunaltie of all things in this life: the pluralitie of wiues we do abhorre: we wold not destroye gods ordinances, and Pollicie, by him established, in common welthes, but we hate, & detest all such confusion. Onely we desire the people, and the Rulers to be subiect vnto God, and vnto his holy will plainly reueled in his most sacred worde. And therfore of vs, I saye, ye are and maye be without all feare. But what ye may loke for, if the Anabaptistes shal atteine to their purpose: the confusion, and tyrannie vsed by those of whome we haue spoken, is▪ and [Page] may be a glasse, wherein ye may se your iudgement, & end most fearfull, vnlesse that vnfeinedly ye repent. Flatter not your selues, that ye be able at all times to preuaile in battel by stregth, because that in nomber ye be manie, or because those Prices of Germanie preuailed against that most miserable, & most wicked sort of enraged Anabaptistes. Consider, consider depely in your hearts, that when God will punish, no multitude can resist. At that time God gaue victorie to the Princes, and did suppres the furie of those wicked men, not because the Princes were iust, and had deserued suche a benefite at gods hand, No, the most part were wicked, as their factes since haue plainely declared. But God had respect to his owne glorie, and honour. He did admonish his elect by their examples to beware of such poison, and did also by such confusion, call you to repentance. Of late yeres before was the Euāgile of Christ Iesus reuiued in Germanie, the haruest of the Lord was not come to ripenes, & therfor for his owne names sake he wold not suffer that pestilēce so sodainly to preuaile. But now seing that of so long cōtinuance from wickednes ye procede to open contempt of God, and of his true religion, shall he suffer you to rage without punishment? No, his iustice can not. And what instrumentes can God, (I say) finde in this life, more apte to punish you, then those that hate, and detest all lawfull powers, and do thirst nothing more, then such confusion as before ye haue heard? God will not vse his saintes, and chosen children to punish you. For with them is alawaies mercie, yea, euē althogh God haue pronounced a curse, and maledictiō, as in the Historie of Iosua is plaine But as ye haue pronoūced wrong and cruel iudgement without mercie, so will he punish you by suche as in whome there is no mercie. Tremble therfor, and cōuert vnto God, if that ye think to escape v [...]ngeance, confusion, and shame, bothe temporal, and for euer. Now to the conclusion of your boke. Thus ye finish.

§

§

[Page]

THE ADVERSARIE▪

Iudge now gentill reader vprightly,The 47. section. and here I commit thee to God, beseching him to opē the eies of thy minde, that thou maiest know the trueth, in this, and in all other matters neces [...]arie to thy saluation.

ANSWER.

As you will all men to reade, and to iudge with indifferencie, euen so do we, requiring of God not onely yt so the eyes of mē maye be lightened that clearely they may se things apperteining to saluation, but also that by the mightie operatiō of gods holie spirit they may be cōfirmed, and so sanctified in his eternall veritie, that to the end they may continue in the simplicitie of his holy worde and further, that all men may se to what confusion your doctrine tēdeth, the ground wherof is your owne vaine imagination, and the end (as before we haue said) not onely the destruction of all gods ordinances, necessarie for this present lyfe, but also the treading vnder foote of the bright glorie of Christe Iesus. For the more that ye extoll fre will, and the vertues of man, the more do ye obscure the iustice of faith, which onely is acceptable in the presence of God, and the lesse do ye attribute to Christe Iesus his death and passion. Yea, some of you are not ashamed in your enuenomed doc [...]rine, wherein secretly ye traine your scholars, to affirme: That we that now liue after Christes death, haue no other benefite, ether by him, or by his death, but onely an exāple to suffer as he did, O sede of the serpēt thy father Pelagius was neuer so impudent, nether yet did euer the deuil finde anie of his instrumētes (before thee) so bolde, as that against the holy scriptures of God he durst affirme that horrible blasphemie. Darest thou denie, but that the death of Christe Iesus shall to the consumation of all thinges haue the same efficacie, that it hathe had frō the beginning? Did not Christe suffer for our sinnes, not for our ex [...]ple onely [...] but because we were not able to satisfie the iustice of God which we had al [Page] offended, that therefor the punishment of our offenses was laid vpon him? Haue we any more power now, then had his disciples to whome he said, without me ye can do nothing? Doeth not he remaine a soueraigne Priest for euer, after the order of Melchisedech? Is it not he, who by one sacrifice made perfect for euer, such as ether haue bene, are, or shalbe sanctified of that polluted sede, of Adam? Finally is it not he alone, who giueth libertie, saluation, and lyfe to his bodye which is the Church, not in one age, but from the beginning to the end? Satan him self is compelled thus farre to co [...]fesse, and therefor be thou shamed (o thou blasphemous mouth). What other monsters ye norish, and fede in the stincking denne of your enuenomed heartes, time wil reuele. And if it shall please God to assist my weakenes, I will not spare labors to communicate with my brethern, what pestilence lurketh in your enuenomed doctrine, to the end that all the faithful may auoyde the same. You fearing to forget any thing of your master Castalios [...]currilitie, do thus conclude.

§

§

THE ADVERSARIE

And as for you (Careles m [...]n) you oght to take it in good worth,The 48. section. what so euer I haue said▪ first because it is trueth. Secondly because, ye holde that all things, [...]e do [...]e of mere necessi [...]ie, then haue I written this of necessitie.

ANSWER.

To the which I answere, that if the deuill were not a lier, and the father, not of lyes onely, but also of all deceatful lyers, it were not possible, that you who in so manie thinges haue declared your selues horrible lyers should vainly bragge that ye haue writtē the trueth. For besides those odious crimes, which most impudently, and most falsely you lay to our charge, amongest al the scriptures by you alledged, their are not three which ye do not abuse, yea and in some ye do so openly belye the holy Gost that you conclude contrarie to his expressed [Page] wordes. But when I cōsider, that your Master & father Satan him self, eshamed not in the presence of Christe Iesus, to boast, and to bragge, that all the power, and glorie of the earth was giuen vnto him, and that he gaue it to such as best pleased him, whē yet in very dede he had no power to giue to his felow angelles, and companions of darkenes licence to enter into the bellies of swine, till that he, ād they were faine to begge that pleasant palace, of him, to whom all power is giuen in heauen, and in earth. When this I saye, I do considre, I do more lament your miserable blindnes, then that I can stomake against your vanitie, except in so farre, as to the ende, I must saye, that such as obstinatelye denie the plaine trewth of God, are lyers, and the sonnes of that lier, who first deceaued man, and powred into his hart the same venome, and error which this day ye teach, and mainteine. For he was bold to affirme that wisdom and lyfe was to be found by other meanes then God had determined, yea where God had pronounced death, and damnation, he promised saluatiō, and life, and so do you. For God hath apointed life to none of his elect, but in Christe Iesus onely, ād that by such meanes, as in his holy word expressed, which are trew faith, continuall repentance, abnegation of our selues, of owr owne iustice, and wisdom, ād finally by receauing (of free grace) in Christe Iesus, whatsoeuer we haue lost in Adam. But ye ashame not to affirme, that the iustice of Christe sufficeth vs not, except that we haue a personall iustice of our owne. How coldely ye speake, or write of his death, of his resurrection of his mediation, and perpetuall intercession, is euident. Your bragging and prowd boasting of your owne iustice, and of your greate perfectiō, are euident tokens how you do agree with Christe Iesus the trueth, and veritie it self, who commandeth vs to saye (not for the fashiō, but from vnfeined heartes) we are vnprofitable seruantes. But some of you in your [Page] iesting eshame not to saye▪ that ye are not two thousand passes, distant from the fulnes of perfection.

But this your vanitie (your blasphemies excepted) doth not greately offend vs. For a small pricke of of a pinne, or of a nelde shalbe sufficiēt to declare that bladders (be they neuer so streitly blowen) conteine in them selues nothing but wind. That by necessitie you haue written your railing blasphemies, and most impudent lies we easily confesse. For seing that ye are the sede of the serpent (I meane such as in your error shall continue to the end) what thing can you els do, but of necessitie spew forthe vēnom, whē the weight of gods eternall veritie beginneth a litle to presse downe your head (for so doeth the serpent whensoeuer she is touched) But why do ye not considre (seing ye be reasonable serpentes) that like as prowdly ye lift your selues against the glorie of the eternall Sonne of God, and as ye cease not maliciousely to slander suche instrumē tes as in his Church be most profitable, and most wort hie of prayse in the eyes of all godly, that likewise of necessitie it is, that ye come to ruine, that your pride be repressed, and your blasphemous tongues be cōfounded for euer? seing that God, who hatch all iniquitie, must nedes resist the proude, destroy the lying lippes, and remoue from his societie suche as declare them selues enemies to his eternall veritie, the knowledge wherof we confesse with Iob commeth onely by inspiration of the holy Gost, and doth not procede from flesh, or blood, from studie, care, or wordly wisdome, but is the free gift of God reueled to the lytle ones, and comonly hid from the wisest of the world. Which sentence wold God that depely ye could wey: for then I doubt not, but y• ye should clearely se, that to come to Christe Iesus, is nether of the runner▪ nether yet of the [...], but of God, who sheweth mercie to such as pleas [...] him, whose counselles eternal, and iudgementes, m [...]st [Page] profound, can no creature apprehend and compasse, and ther [...]fore oght all the true seruantes of God with reuerence, and with trembling saye, O how incomprehensible are thy iudgementes ô Lord, and how vnsearchable are thy wayes: for of thee, by thee, and for thee are all things. To thee be glorie for euer, and euer. So be it.

Isaiah. 54.

EVERIE TONGVE THAT SHAL CONTEND WITH THEE IN IVDGEMENT, THE SAME SHALT THOV MOST RIGHTLY CONDEMNE.

Fautes escaped in the printing.

[Page]

In the 24. page the 19. line not for nor. In the 33. page, the 4. line Curthe for Church. In the 95. page. the 17. line displease for displeasure. In the 117. page, in the margent gode for gods. In the 153. page the 21. line through for thoght. In the 193. page, the 32. line maciously for maliciously. In the 165. page, the 6. line yea for yet. In ye 204. page, the 3. line thy penne for my penne. In the 263. page line 3. A scaoth for Asteroth. In the same page, the 16. line, yet the became, for yet he became. In the 199. page, the 24. line, and affirming for and we affirming. In the 312. page, the 34. line 24. for 23. In the 321, page, the last line, defaced [...] for defaced to his vttermost. In the 322. page, the 18. line good reasonly, for goodly reason. In the 435. page, the 18 line cheir for their.

Information about this book

Title statement

An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God

Knox, John, ca. 1514-1572.

Edition statement

1560

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A04920

ID [STC]

STC 15060

ID [STC]

ESTC S108122

ID [EEBO-CITATION]

99843811

ID [PROQUEST]

99843811

ID [VID]

8568

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Early English books online.

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(EEBO-TCP ; phase 1, no. A04920)

Transcribed from: (Early English Books Online ; image set 8568)

Images scanned from microfilm: (Early English books, 1475-1640 ; 253:06)

Source

— An answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God, Knox, John, ca. 1514-1572..

Extent

455, [1] p.

Printed by Iohn Crespin,. [Geneva] :: M.D.LX. [1560]. (Place of publication from STC.) (With final errata leaf.) (The running title reads: Against the aduers. of Gods predest.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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