SEeing that bolde and rash men ouershoot them selues so far, as to giue iudgement of that which is knowen to one onely God, and oft for­getting what they them selues ought to be, and how they ought to liue according to Gods will, cruelly condemne those on whome the Lord wil haue mercy: It is good first to note that not all sin which séemeth to be against the holy Ghost, is sin against the holy Ghost in deed: for there are many that resist the trueth of the Gospel, wherof if séemeth they haue had some knowledge, whiche neuerthe­lesse sin not against the holy Ghost, in as much as it is ioyned with some ignorāce which exempteth them from this horri­ble sin whiche is not pardoned in this world,Math. 12.3. nor in the world to come. Which S. Paule signifieth,1 Tim. 1.13. saying: that he obtai­ned pardon, because that through igno­rance and for lack of faith he had béen a blasphemer, a persecutor and oppressor: wherby it foloweth that not all sin (wher [Page]with man resisteth the trueth of God) is sin against the holy Ghost.

But when man is so touched with the light of the troth, that he cannot pretend ignorance, and neuerthelesse of determinate malice resisteth, then he sinneth a­gainst the holy Ghost, and it is not possi­ble for him to be renued by repētance, in that he hath forsaken God and is becom an Apostata or forsaker of Christiani­tie. Such were the Scribes and Phari­seyes, who hauing the knowledge of the Law,Math. 9.34. &. 12.24. and seeing the manifest woorks of the power of God, attributed the mira­cles which Iesus Christ wrought, to Bel­zebub. Such were they also which re­sisted S. Stephen, and of determinate purpose blamed that doctrin, wherof they could not be ignorant but that it procée­ded from God: as that holy Martir like­wise reprooued them, when he was redy to shed his blood in the defence of the do­ctrin of the Ghospel. For if S. Stephen had delt with ignorant men, hee would haue vsed them otherwise. But seeing that they raged against God, and went about to rob God of his honor, he boldely pronounceth that they withstand the holy Ghost, let vs thē conclude that they sin [Page]against the holy Ghost, who hauing the knowledge of God trueth, doo neuerthelesse of determinat malice resist y^e same.

But let vs sée whether it be lawful to pray for those that are giltye of this sin, for it séemeth no, by many reasons.

Mat, 21.22 Mar. 11.24 Iam. 1.6.First the prayer of the faithfull ought to be made in faith, which béeing grounded on the woord of God, we are assured that they shalbe heard. And ther is no word of God y^e assureth vs that our prayer shalbe heard for those that sin against the holy ghost, but rather if saith cōtrary wise y^e there is a sin to death and I say not saith S. Iohn, y^t thou shalt pray for such. It foloweth thē that it is in vain for vs to pray for those that sin against the holy Ghost.1. Ioh. 5.16

Further Th'apostle saith plainly that suche cannot be renued by repentaunce seeing they crucifie againe to them sel­ues the Son of God and make a mock of him.Heb. 6 6. If it be impossible y^t they can be con­uerted, and the end of our prayers is that sinners may amend, it seemeth superflu­ous to pray for their conuersion.

Further we cannot obtain forgiue­nesse of sinnes, but onely by the satisfaction of our Sauiour Iesus Christe,Ephe. 5.2. who hath offred vp him self to bee an offring and sacrifice of a sweet smelling sauor to God. Then if we sin willingly after we [Page]haue had the knowledge of y^e troth, there remaineth no more sacrifice for sinnes:Heb. 10.26. but a fearful looking for iudgement, and violent fire which shall deuoure the ad­uersaries. If the blood of Iesus Christe shed for y^t faithful profiteth not thē that sin against y^e holy Ghost, it foloweh that all prayers made for them auaile them nothing, for that they are cut of from the cōmunion of Iesus Christ, out of y^e which there is no hope of saluation or pardon.

The example of S. Paule seemeth al­so to cōfirme y^e same which writeth thꝰ.Act. 4.14 Alexander y^e copper smith hath doon me much euil the Lord rewarde him accor­ding to his works.2. C i. 4.14. If S. Paule had kno­wen that prayer would haue profited Alexander, I dout not but he would haue prayed for his conuersion: but séeing hee so hainously resisted the doctrin of y^e Gos­pel wherof he once made profession, as it is likely by y^e which S. Luke writeth,Act. 29.33. he leaneth him as desperat, yea and wi­sheth that God would punish him accor­ding to his deserts We might also al­ledge how God hath forbidē his seruāts to pray for the wicked: as whē he saith to Ieremy.Iere. 11.14. Iere. 11.11. Therfore thou shalt not pray for this people, neither lift vp a cry or prayer for them for when they cry [Page]vnto me in their trouble I wil not hear them. And again, thou shalt not pray to doo this people good. Further the Lord saith to Samuel. How long wilt thou morne for Saule,1. Sam. 16.1 séeing I haue cast him away from reigning any more ouer Is­rael.

Finally, it séemeth that the cursses which the Prophets vse against the wic­ked & reprobate, declare that we ought not to pray vnto God for their amend­ment, but rather for their ouerthrowe and confusion. As when Dauid saith: Stand vp Lord for my help,Psa. 35.2.3 4.5.6. bring out also the Speare, and stop the way against them that persecute me, say vnto my soule, I am thy saluation. Let them be confounded and put to shame that séeke after my soule, let them be turned back and brought to confusion that imagine mine hurt. Let them be as chaffe before the winde, and let the Angel of the Lord scatter them. Let their way be dark and slippery, and let the Angel of the Lord pursue them.Psa. 40.14 Also: Let them be confoun­ded and put to shame togither that séek my soule to destroy it, let them be driuen backward and put to rebuke that desire mine hurt.Psal. 55.15. Also: Let death sease vpon [Page]them, let them go down quick into the graue, for wickednes is in their dwel­lings euē in y^e midst of thē. Also: Breke their téeth (O God) in their mouthes:Psal. 58.6.7.8. Break the iawes of the yung Lions, O Lord. Let them melt like the waters, let them passe away: when he shooteth his Arrowes let them be as broken. Let him consume like a Snail that melteth and like the vntimely frute of a woman that hath not séen the Sun. Also, euen thou O Lord God of hosts,Psal. 59.5.13. God of Israel awake to visit al the heathen, and be not merciful vnto all that trasgresse malici­ously. Consume them in thy wrath, con­sume them that they be no more.Psal. 69.22.23. And again: Let their table be a snare before them, and let their prosperitie be made their ouerthrowe. Let their eyes be blinded that they see not, and make their Raines continually to treemble. Poure foorth thine indignation vpon them, and let thy wrathful displeasure sease vpon them. Also:Psal. 71.13. Let them be confoūded and consumed that are against my soule, let them be couered with reproofe & confusi­on y^e séek mine hurt. Further:Psal. 74.3. Lift vp thy strokes that thou maist for euer destroy euery enemy that doth euil to thy sanctuary [Page]Also: Poure out thy wrath vpon the heathen that haue not knowen thee,Psal. 79.6.11. and vpon the kingdoms that haue not called vpon thy name. And render vnto our neighours seuen folde into their bosom their reproch, wherwith they haue reproched thée O Lord. Further: Doo thou to them as vnto y^e Midianits, Psal. 83.9.13.14.15.16.17. as to Sisera and as to labin at y^e riuer of Kishō. And anon after: O my God make thē like vnto a whéel, & as the stuble before the winde, as the fire burneth the forest and as the flames setteth y^e mountains on fi­re, so persecute them w^t the tempest and make them afraid with thy storme. Fil their faces with shame y^t they may séek thy name O Lord. Let them be confounded & trouble for euer, yea let them be put to shame and perish. Also: Set thou the wicked ouer him and let the aduer­sary stand at his right hand.Psal. 109.6.14. Let the ini­quity of his father be had in remēbrance with the Lord, and let not the sin of his mother be doon away. Also: As for the cheef of them that compasse me about,Psal. 140.9 10. let the mischéef of their owne lips come vp­on them. Let coles fall vpon thē, let him cast them into the fire, and into the deep pits that they rise not. These and such [Page]like places as well of the Psalmes as of the Prophets séem to make for thē that wil not haue vs pray for the wicked and cheefly those that wage battail against the doctrin of the Gospel, but rather they say that by the example of Dauid and o­thers we shuld pray to God for their o­uerthrow and destruction, as wel to ad­uaunce his glory, as to kéep the good in fear, lest they ioine them selues with the reprobate.

But before we answere to these ob­iections, and to all the places before al­leged, which seem to confirme their oppi­nion, we would faine demaund of them whether they be sure that those whome they condemne, are gilty of y^e sin against the holy Ghost, they & those from whom they shut vp the way of saluation be such as the Author of the Epistle to the He­brues describeth? that is to say,Heb. [...].4. whether they were once lightned, whether they haue tasted the Heauenly gift and whe­ther they were made partakers of the holy Ghost, whether they haue tasted of the good woord of God, and the powers of the world to come? For the Apostle setteth foorth all these things before he pro­nounceth sentence against those that [Page]so hainously offend that they can not ob­tain pardon, to th'end that wee should knowe that all departing from y^e troth of the Ghospel or persecuting therof, is not an vnforgiuenable sin: els we must néeds say that S. Péeter sinned against the holy Ghost,Mat. 26.74 séeing he renounced (yea and that with cursing and hanning) the troth whiche he him self had before kno­wen and confessed. And yet he that shall so iudge must néeds be blamed of rash­nesse and vntroth,Mat. 16.16. Iohn. 6.69. aswel because of theMat. 26.75 repentance of this Disciple, as of the pardon which he obtained, of his master and Lord. And if any wil say that there ar diuers such as the Apostle describeth, euen as we wil not deny it, for asmuche as these things are not written for nought, and that Iesus Christ wold not haue made so expresse mention of the sin against the holy Ghost, if there had not béen such a sin, so likewise we say it is not so easy to be knowen as it séemeth: and it is much better to suspēd our iudg­ment in this case and to leaue the knowledge therof to god2. Tim. 2.14. who knoweth those that be his, then lightly and rashly to condemne those that possibly God hath determined to shew mercy vnto, that [Page]the more horrible the sin séemeth and void of all pardon, y^e more he might magnifie his great goodnesse and mercy. For it often commeth to passe,Rom. 5.20. that where sin hath abounded, there grace aboundeth much more. Beside this, the faith which we haue in the promises of God, whiche promiseth pardon to all those that repēt them from the bottom of their harts,Ezech. 18.23 and the charitie which we bere to our neigh­bor prouoketh vs to hope wel of all men, and to pray to God for the saluation of all sinners: euen of those that séem to be the moste desperate in the world. Also what shall we say by this cōmaundmēt that Christ gaue to his disciples, saying: Loue your enmies,Mat. 5.44. blesse those that curse you, doo good to those y^t hate you, pray for those y^t hurt you & persecute you, that ye may be y^e children of your father which is in heauē: for he maketh his Sun to shine vpon the good and bad, and sendeth his rain vpon the iust and vniust. And S. Paule saith: The seruāt of y^e Lord must not striue,2. Tim. 2.24 25.26. but must bee gentle towards all men, apt to teach, suffering the euil men patiently, instructing them with méeknesse that are cōtrary minded, pro­uing if God at any time wil giue them [Page]repentance that they may knowe the troth, and that they may come to amendment out of the snare of the Deuil, whi­che are taken of him at his wil. In deed the Apostle speaketh not directly of those that resist the troth that they once knew neither yet excludeth he those which are such, because God is able inough to call them again to the true knowledge of the troth, and to giue them that taste of Heauenly and deuine things whiche before they had lost. Seeing then that we know not how God wil woork with men, and that the conuersion of sinners is in his hand, and that we are not sure whether they whiche resist the troth to day shall consent to morrow, or whether they be misled by ignorance, wekenesse, or any fond zeale, we cannot doo amisse to com­mend them to God, and to pray for their conuersion and amendment.

Touching the answers and solutions of the former obiections, we first confesse that all our prayers ought to be made in faith: without the which, man may not look to obtain any thing at Gods hand as S. Iames saith: We confesse also that the woord of God commaundeth vs not to pray for these that sin against the holyIames. 1.7 [Page]Ghost: But therwith we say that it is not easy for vs to knowe such sinners, as appée­reth by the reasons before alleged. For they somtimes ar thought to sin maliciously and of determinate purpose, that are rather mi­sled with fond zeale and blinde ignorance then of determinate malice. It may some­times, come to passe thē that amongst those that persecute the Gospel, some sin of igno­rance and other some of malice, and so con­sequently against the holy Ghost. But for that the intent of the hart is reserued to the knowledge of God alone, the faithful ought stil to pray for all in generall. As we sée S. Stephen did.Act. 7.51.6 [...] For though they were of his aduersaries y^t resisted the holly Ghost, as he laid to their charge, yet when he was redy to yéeld vp the Ghost, he ceassed not to pray in generall, without exception of this man or that man, saying, Lord lay not this sin to their charge, for they knowe not what they doo. And in déed if we should iudge who sin­ned against the holy Ghost in persecuting this holy man, should we not put Saule in the number of them at the least? For from his youth he had béen instructed in the law vnder that excellent doctor Gamaliel: and could wel iudge that all that S. Steuen al­leged for the defēce of his doctrin, was drawen out of the pure fountain of the holy scrip­tures: [Page]and neuerthelesse his sudain & won­derful conuersion, dooth sufficiently declare that his sin was not vnpardonable, as hee him self dooth sufficiently witnesse.1. Cor. 15.10 2. Tim. 1.16 Also we sée many y^t, séemed to be wholly cast away and desperat which neuerthelesse are so touched with the féeling of their sinnes, y^t they ernestly repent, & are set foorth to others as mirrors & examples of the goodnesse of God which giueth life to the dead, and calleth the things y^t be not as though they were. The example of the Corinthians and Galathi­ans may serue to this purpose very wel,Rom. 4.17. for some of them were so far departed frō that pure doctrin y^e S. Paule had preached vnto thē, that they douted of y^e resurrection of the dead, these were strayed frō Christ, (which had called thē through grace to an other gos­pel) so far that they thought the ceremonies of the law were necessary to saluatiō,1. Cor. 15.35. Gal. 1.6. wher­in they not only gainsaid y^e doctrin of the A­postle, but also like mad men bereued them selues of y^e frute that all the faithful haue by the death of Iesꝰ Christ:Gal. 3.1. & neuerthelesse the holy Apostle leaueth not to indeuer to bring thē bothe again into the right way of troth.

For the sin against the holy Ghost im­porteth not simply some euil or false opinion that one may holde against some or many points of Religion, but a generall reuol­ting [Page]and apostasie from all Christianitie, whē hauing béen illuminate by the vertue of y^e holy Ghost, resisteth of determinate malice the doctrin of the trueth, with intent to resist it. And it is no maruail if this sin be vnpardonable, séeing y^t he which is is giltie of them, maliciously despiseth Iesus Christ, and maketh a mock of his doctrin, w^tout the which none can obtain pardon of his iniquities, and we may not think it straunge and accuse God of crueltie, though he pardō not such sin, séeing y^t they which cōmit it cōe not to repentance. And is it reason y^e God shuld pardon y^e sin that the offēder nothing repen­teth? This is it that y^e Apostle affirmeth say­ing: If we sin willingly after y^t we haue re­ceiued the knowledge of y^e trueth,Heb. 10.26. there re­maineth no more sacrifice for sinnes, that is to say If we wittingly and obstinatly leaue of the doctrin of y^e Gospel which teacheth vs that Iesus Christe hath giuen him self to clense vs from all our sinnes,Tits. 2.14. there resteth no more sacrifice for our sinnes. For there is nothing but the blood of y^e sonne of God that can clense vs from our sinnes that we haue committed against God.1. Ioh. 1.7. Touching that which is alleaged of Alexander the copper smith,2. Tim. 4.1 [...] it is not to be douted but S. Paule who was ful of y^e holy ghost, had sōe perticu­ler reuelatiō & knowledge of certain persōs [Page]with whome he had to doo, by vertue of the which holy Ghost, hee did disclose their wic­kednesse and hipocrisie and holdely detests it before all men, which gift is not giuen to all men, neither is it necessary: for Gods wil is to keep vs within the boūds of sobri­etie and modestie. And it is good reasō that we leaue to him the knowledge of such high matters, which belong to his vnsearchable and eternall councel. Forasmuch then as Alexander of determinat▪ purpose did fight against the troth whiche hee knew,1 Cor. 16.22. Saint Paule pronounceth that such wickednesse is altogither vnworthy of mercy. Likewise he saith in an other place: If any man looue not the Lord Iesus Christ, let him be excommunicate to death. And again: He that troubleth you shall beare his condem­nation who so euer he be.Gal. 5.10.12 And anon after: Would to God they were euen cut of whi­che doo disquiet you. But hee that should imitate the holy Apostle héerin, and pro­nounce sentence of cursse against those that obey not the Gospel, yea or those that mali­ciously resist the same, it is to be feared lest that whiche the Lord said to his disciples, might rightly be said vnto him: Ye knowe not of what spirit ye are.Luc. 9.55.

That which is alleaged of Ieremy and Samuel confirmeth that whiche we haue [Page]said: that is. If any man haue certain reue­lation or commaundement not to pray for those that God hath forsaken, we ought to o­bey it: For then the Lord should manifestly declare that such were out of hope of salua­tion. But when we haue no such reuelati­on, leauing it altogither into the hands of the Lord, we ought of charitie to commit to him the saluation of all men: yea and the more hainously we se them sin and approch to their ouerthrowe, y^e more ernestly ought we to commend them to God, who killeth and maketh aliue, bringeth downe to the graue and raiseth vp again,1. Sam. 2.6 which S Iude commaundeth saying: Haue compassion of some in putting difference,Iude. 1.22. and others saue with feare pulling them out of the fire. S. Peeter sawe that Simon the Sorcerer was a wicked and ambitious hipocrite, ready to misuse and prophane holy and spirituall things, and yet after he had sharply reproo­ued him and shewed him the iust iudgment of God, he mooueth him to repentance, and putteth him in hope of obtayning pardon, saying: Repent of thy wickednesse and pray to God that if it be possible the thought of thine hart may be forgiuen thée:Act. 8.12. for I sée thou art in the Gall of bitternesse and in the band of iniquitie. S. Paule also hauing to do with Elimas the enchanter that went aboutAct. 13.9. [Page]to turn away the deputie from the faith, pro­nounced not vnto him the extreme seueri­tie of the iudgement of God, but onely after he had declared vnto him his iniquitie, pro­nounceth that hee shalbe blinde and not sée the Sun for a time to th'end that the Depu­tie seeing the vertue of God, which wrought in his holy Apostle, might be prouoked to re­ceiue y^e doctrin of y^e gospel which he brought vnto him. Although then y^e the wicked shew sometimes such euident signes of their wickednesse and rebellion, that they seem wholly cast of & desperate, neuerthelesse it is not lawful for vs while they are in this present life to think y^e they are so far out of the way of saluation, but that they may be brought home again through the mercy of him that came into this world to saue sinners.1. Tim. 1.15 As for y^e curses drawen out of diuers Psalmes, where Dauid craueth Gods help agaist his enemyes, desiring that they may bee ouer­throwen and confoūded, we say as we haue said touching that which S. Paule writeth of Alexander the copper smith that is: that Dauid hauing the spirit of prophecie, might haue certain reuelation of the ouerthrowe of those against whome he prayed and gui­ded by the same spirit, he forsheweth and wisheth (in conforming him self to the iust iudgement of God) that his enemyes shall [Page]come to shame and confusion: Considering also that this Prophet represented the head of the Church, that is to say Iesus Christe,Dauid y^e [...] ­gure of Ie­sus Christe King of Kings and onely hed of the faithful: And in this respect he boldly proceedeth and saith: that all they that withstand him whome God hath raised vp abooue others, shalbe sharply punished for their boldenesse and rashnesse for that they with stand God and his Christe. We may not then defend our selues with suche like cursings as are found in many places of Scriptures, seeing there are certain things perticuler to Pro­phets, which cannot consequently belong to thē that are much inferior to such holy per­sonages: which did as it were foresee their ouerthrowe at hand, whome they wished to be saued if they would haue repented: As appéereth plainly by certain examples of the Scriptures. Moises was the mildest and gentlest man that euer was, yet seeing the hard and ambitious harts of Dathan, Core, and Abiron, and that God was redy to take horrible vengeance on them for their murmuring, said vnto the Lord not with desire of vengeance, but in the spirit of Prophesie. Look not vnto their offe­ring,Rom. 16. [...] I haue not taken so muche as one Asse from them, neither haue I hurte [Page]any of them. Yet neuerthelesse we sée el [...] wher, how ernestly he laboureth to appease the Lords wrath,Exo. 32.11 whiche seemed to bee so kindled against the people for worshipping the golden Calf, as though he wold vtterly destroy them, who would not thinck that there were two diuers Spirits in this one person that he delt more gently with the I dolaters then with the murmurers? Yea it might sée me that hee was more careful for his owne honor, then of the glory of God, sith he prayed to the Lord so ernestly to par­don the people their Idolatry, as to desire that the Lord should rather wipe him out of the Book of life, on the other side he prayeth God not to receiue their offrings which presumptuously stood vp against him & his brother Aaron, whiche were but mortall men. But the same spirit which enforced them to craue pardon for the people, prouo­ked them to aske vengeance on the rebells and murmurers which withstood not onely Moses and Aaron, but the Lord, vnder whom they exercised the charge, which they had receiued of him. The like we see in the Apostle S. Paule,Rom. 9.3 who did beare so great a­ffection to the blinde Iewes that gain said the Ghospel, that he desired to bee seperate from Christe for their saluation, and neuer thelesse whē he considereth how detestable [Page]their infidelitie & obstinacy is before God, he boldely pronounceth y^e they shall feel his horrible vengance. For these be his woordꝭ. Who bothe killed the Lord Iesus and their owne prophets, and haue persecuted vs,2. Thessa. 2.15.16. and God they please not, and are enemyes to all men: and forbid vs to preach vnto the Gentils that they might be saued, to fulfil their sinnes alwais: for the wrath of God is come on them to the vtmost. Séemeth it not héer that hee had forgotten that fer­uent affection that he bare to his owne na­tion? But we must alwaies come back to that which we before said, that y^e holy ghost so gouerneth the prophetꝭ and apostles, that according to y^t knowledge which they haue of the secret & iust iudgments of God, they haue so framed their prayers and requests conforming them selues thervnto, that not withstanding they haue not left (as muche as in them lay) to sue for the saluation of poor sinners, knowīg that the mercy of God dooth farre surmount the rigor of his iudge­ment. Wherfore let vs boldely condemne, all those that woork iniquitie, & declare vn­to the rebellious and wicked the iust ven­geance which is prepared for them except they repēt. Espetially hate the horrible and cursed Apostasie of such as forsake the profe­ssion of the Ghospel. But let vs beware [Page]we enter not to curiously into the secrets of God, in condemning this man or that man, but rather seek by all meanes possible, and namely by feruent and cōtinuall prayer the saluation of such as are so blinde and mise­rable that they séem willingly to cast them selues away.

Let vs consider that the Lord hath at all times so magnified his kindenesse & mercy towards poor sinners, y^e they whiche seemed the moste wicked & desperate in the world, haue in th'end béen brought to repentance, and so obtained forgiuenes of their offences against God. For example, who wold euer haue thought that Manasses King of Iuda, could haue repented, & that God would haue forgiuen him his sinnes? [...]. Chron. 33. 2.3.4.6.9. The Scripture witnesseth of him, that he did euil in y^e sight of the Lord, like the abhominatiō of the hea­then, and hee went back and built the high places which Hesechiah his father had bro­ken down, and he set vp alters for Baalim, and made Groues, and worshipped all the hoste of Heauen & serued them. He built Al­ters in the house of the Lord. He caused his Sonnes to passe the fire in the valey of Ben hinnom. He gaue him self to Witchcraft and Charming, and Sorcery, and hee vsed them that had familiare spirits, and South-sayers, he did very much euil in the sight of [Page]the Lord to angre him, he made Iudah and the inhabitants of Ierusalem to erre, and to doo wursse then the Heathen whome the Lord had destroyed before the Children of Israel. Besides this he shed so much inno­cent blood that he filled Ierusalem from one end to an other,2. Kin. 21.16 besides his sin wherwith he made Iudah to sin, and to doo euill in the sight of the Lord. Was there euer King on Earth further from equitie, humanitie and vertue, yea from true Religion [...] wherin he had been instructed, not onely because hee was a Ievv, but also the Sonne of a very good father, which was Ezechias that resto­red the true seruice of God? Neuerthelesse the holy Scripture witnesseth, that this King Manasses, so wicked, so cruel, and such an enemy of true Religion, that he sée­med rather a Monster thē a man, beeing in tribulation praied to the Lord his God,2. Chr. 33.12 and humbled him self greatly before the God of his Fathers, and prayed vnto him and God was entreated of him, and heard his prayers and brought him again into Ieru­salem, into his kingdome.

And euen as he had caused the people to turn from the Lord with Idolatrye, so commaunded he Iudah to serue the Lord God of Israel.

Lo héer an excellent mirrour of the grace [Page]and looue of God towards sinners that men may learne modestie to keep within their bounds, and not rashly to iudge of the end of any. And therfore S. Paule said of him self. For this cause was I receiued to mercy, that Iesus Christe should shewe on mee all long suffering, to the ensample of thē which shall in time to come beleeue in him vnto e­ternall life. Then, euen as y^e election of the good and reprobation of the wicked, belongeth so to the secret councel of God, that it were rashnesse in man to pronounce any thing absolutely, but as far as we may sée by outwarde shewes, whiche often times chaunge contrary to our opinion before con­ceiued. So we say that as touching y^e sin to death or against y^e holy Ghost, we may giue no sudain iudgement lest experience it self, and the conuersion and amendmēt of those whom we condemne, conuince vs of rash­nes and folly, yet if we should néeds iudge of the election of the faithful, or reprobation of the wicked, it is muche better simply to iudge of the perseuerance of those in whom we sée some tokens of the election, then of the ouerthrow and vtter destruction of such as haue some tokens of reprobation. [...] Cor. 13.7. For charitie bindeth vs to hope well of those whom God in mercy may bring to repen­tance, seeing we see that he dayly woorketh [Page]contrary to mans expectation.Phil. 1.6. S. Paule saith, that he is perswaded that he that hath begun, a good woork in the Phillippians, wil performe it vntil y^e day of Iesus Christ: and addeth that it becōmeth him so to iudge of them all. He saith also to the Thessaloni­ [...] ye are all Children of light,1. Thess. 5.5. and the children of the day. Further: We ought to giue thanks alway to God for you brethern belooued of the Lord,2 Thess. 2.13 because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of trueth. Whence commeth this iudgement and good opinion, yea assured­nesse that S. Paule had of those to whome hee had preached the Gospel, but because he saw y^e tokens of the election in them?1 Thes. 2.1. And as he saith in an other place, that whē they receiued the woord of the preaching of God, they receiued it not as y^e woord of men, but as it is in déed the woord of God, which also wrought in them that beleeued. Surely cha­ritie (the frute of that faith whiche the holy Apostle in y^e promises of God) mooued him to hope wel of those whiche had wel begon, because God wil performe his woork:Psal. 139. And as touching those, which profited not so wel in y^e doctrin of the Gospel as the other which were so far strayed that they sémed wholly out of the way, he is so far from dryuing [...] [Page]into despair, or casting them of as despisers of Gods good gifts, that he laboreth with all power,1. Cor 15.34 Gal. 4.19 [...] to lead thē again into y^e right way: as we haue all redy said of y^e Corinthians and Galathiās: to whom he writeth thꝰ. Awake to liue righteously & sin not, for sōe haue not the knowledge of God. And also: My little children of whom I trauail in birth again, vntil Christ be foūd again in you. Such and like exāples teach vs rather to prouoke by all menes possible, such as are out of y^e right way to return back again & to commit thē to the mercy of God, then to cast them of as desperate, or to beseech God to ouerthrowe and confound them except wee haue some certain reuelation as they had of whom we spake before. If then any haue abused the benefits of God, and namely the knowledge of the Ghospel, and afterwarde be stricken with the feeling of their sin, and oppressed with the iudgement of God, if they repent and séek to reconcile thē selues to y^e Church, let not vs be so cruel, as to shut vp the entry of the kingdome of Heauen from them, sée­ing that the very Angels are more ioyfull for a sinner that repenteth him,Luc. 1 [...] 7. then for nintie and nine iust men which néed no amendmēt of life. Further more before we cōclude, it is necessary that the Readers be admoni­ [...]ed, that in any wise they abuse not that [Page]which hath béen spokē, as if we would giue libertie to scoffers & mockers to dally with God, & to forsake the troth as oft as they list for y^e nature & malice of mē seeketh alwaies these wicked extremityes, & neuer kéepeth measure in deuine & heauēly thingꝭ, but findeth alwaies somwhat to carp at, & to blame the pure doctrin of y^e troth. As: If we declare what y^e Scripture teacheth touching electi­on and reprobation, that is,Ephe. 1.4. Rom. 9.18. 1 Cor. 2.14. that God hath chosen some, yea before the foundatiō of the world, to giue them eternall life, and that this election is frée, and that God hath mer­cy on whome he wil haue mercy, and whom he wil he hardeneth: straight waies the carnall & naturall man which comprehendeth not the thingꝭ y^e are of the spirit of God, con­cludeth thervpon, y^e we need not to passe for wel liuing:Ioh. 10, 1 [...]. For if I be (saith he) predestinat to saluation & euerlasting life, I cannot pe­rish, séeing y^e the chosen are out of daunger, and contrary wise if I be a reprobate, I can not force y^e wil of God which hath appoīted me to perdition: & so the flesh wil take occa­siō to liue at pleasure, as if y^e end of our election were not, y^e we should be holy & without blāe before him in loue.Ephe. 1.4. Rom. 3.28 Tit. 3.5. And if we say as the troth is, y^e faith iustifieth, & that our work cānot satisfy y^e iudgemēt of god to obtaī grace & righteousnes, yea & whē we haue done all [Page]that is commaunded vs to doo, we must confesse our selues to be vnprofitable seruants, straight waies they cry out that this doctrin is falce and hereticall, that it maketh men carelesse and slouthful to doo good woorks: seeing that if the opinion of merit be taken away, we shal neuer doo any thing with good courage. But these poore ignorant men or rather Hipocrites, consider not that when we attribute to faith the meanes of iustifi­ing,Gal. 5.6. we comdemne not good woorks whiche are the effects and frutes therof, seeing that a true and liuely faith woorketh by charitie, and that the end of our vocation is,Rom. 6.4. that we walke in newnesse of like. For that it is written: Euery frée that bringeth not foorth good frute shalbe hewen down and throwen into the fire.Mat. 3.10.16. Also: Let your light so shine before men that they may see your good woorkꝭ and glorifie your father which is in heauen. Also: If a mā abide not in me, he is cast forth as a branch,Iohn. 15.6. and withereth, and men ga­thereth them and cast them into the fire, and then burn. And S. Paule saith: Beloo­ued bréethern be you stedfast, [...] Cor. 15.58. vnmoouable, abundant alwaies in the woork of the Lord for asmuch as ye knowe that your labor is not in vain in the Lord.Ephe. 2.10. And again: We are his woorkmanship created in Christe Iesus vnto good woorks which God hath or­dayned [Page]that we should walke in them. In an other place: Do these things (saith hee) and the God of peace shalbe with you.Phill 4. [...]. Tit. 2.14. And speaking of Iesus Christe, he saith: Who gaue him self for vs y^e hee might redeme vs frō all iniquitie & purge vs to be a perticuler people vnto himself, zealously giuen to good woorks.1. Pet. 3.12. S. Péeter also writeth after this sort: Haue your cōuersation honest among the Gentles, that they which speake euil of you as of euill dooers, may (by your good woorks which they shall see) glorify God in the day of the visitation. To be short, the whole Scripture teacheth vs, to bestowe the time of our whole life in dooing good woorks,Esay. 61.3. 1. Thes. 4 7. Ephe. 2.8. Rom. 8.18 séeing that we are like trees plan­ted, to glorify God, and that he hath not cal­led vs to vncleannesse, but vnto holinesse. And neuerthelesse the same Scripture ther­withall teacheth vs, y^e we are saued by grace through faith, and that not of our selues, for it is the gift of God: not through woorks, lest any man should boast him self. For I count that the afflictions of this presēt time are not worthy of the glory whiche shalbe shewed vnto vs.

And euen as of these two former points man goeth about to conclude and malici­ously to gather, that it is in vain to endeuer to walke in holynesse of life: so likewise. I [Page]knowe that some may so take the contents of this treatise, touching the repentance of sinners, as if we would qualify the sin of those, which after knowledge of the truth of the gospel, stick not shamefully to ronounce and forsake the same, either vnder pretence of wekenesse, or fear of men, or torments, or losse of goods, or honors of this world, or a­ny other cause what so euer it be. But when we go about to bring again those that are gone astray, into y^e right way of saluation, it is not to giue occasion to others to stray out of the way. When we teach those that ar sick, or hurt, a méet remedy to heal them, it is not to cause such as are whole to giue thē selues sōe deadly wound, to see if y^e remedy which we taught y^e other wil help them.

When we receiue the strayed shéep into the flock of Christe, it is not to make the o­ther which were there long before to depart out, and to say that they wil come into the flock again as oft as they list. Again, when we set foorth to the sinner what so euer hee be, the blood of Iesus Christe wich is ready to clense his conscience from the woorks of death, to serue the liuing God, it is not to giue any occasion to abuse the same,Heb. 10.28. or to tread it vnder feet. For he that despiseth Moses law, dieth without mercy vnder two or three witnesses. Of how much sorer punish­ment [Page]suppose ye shall he be worthy, whiche treadeth vnder foot the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherwith he was sanctified, and dooth despite the spirit of grace?

To the end then that none flatter them selues, as if it were a light thing to dally with God,Rom. 1.18. and to withholde his trueth in vnrighteousnes, let all men vnderstand, that the mercy of God is so offred vnto sin­ners,Luke. 4.18. that none but the broken harted re­ceiue it. Th'other which are hardned & obsti­nate, and despise the riches of his bountiful­nes, and patience and long suffering, doo but heap wrath vnto them selues against the day of wrath,Rom. 2.4.5 and of the declaration of the iust iudgement of God, who wil rewarde e­uery man according to his woorks, but espe­tially those that of determinat malice & cur­sed obstinacye abuse the knowledge of the Gospel, & deny the Lord which hath bought them, and are cause that the name of God is blasphemed of the wicked, and the way of troth blamed.2. Pet. 2. [...].20 For if after they haue with drawen them selues from the filthynes of death, through the knowledge of the Lorde and Sauioure Iesus Christe, they be ouer come and wrapped again therein, their la­ter estate is wurse then their first. For it had béen better neuer to haue knowen the [Page]way of Iustice, then after the knoweledge thereof, to turn back again from the holy commandement which was giuen them.

But the common prouerbe is verified in them.Pro. 26.11. The Dog is returned again to his vomit, and the washed Sow, returned again to her wallowing in the mire. Let them thē to whom God hath giuen the grace to know Iesus Christe his woord, séek for their sal­uation in fear and trembling. And let him that thinketh him self to stand,Phil 2.12. 1 Cor. 10.12 take héed he fall not. And to this end let vs haue all­waies these sentences before our eyes, whi­che pronounce horrible vengeance on the mockers and despisers of the Gospel, which wickedly & vnthankfully misuse the know­ledge that they haue recieued of the troth of God. Let vs remember that it is not written in vain:Mat. 10.33. He that denyeth mee before men, I wil also deny him before my father which is heauen.Mat. 8.38. Also: Whosoeuer shall be ashamed of me and of my woords among this adulterous and sinful generatiō, of him shall the Sonne of man bee ashamed also, when he commeth in the glory of his father with the holy Angels. Further: He that be­léeueth in the Sonne hath euerlasting life,Iohn. 3.36. and he that obeyeth not the Sonne, shal not see life, but the wrath of god abideth on him.

The holy Ghost by the mouth of S. Iohn [Page]also accuseth the father and mother of him that was borne blinde, of their fearfulnes that durst not openly confesse that Iesus Christ had opened their Sonnes eyes:Iohn 9.2 [...] for they feared the Iewes, that had all redy or­dayned, that if any man did confesse that he was the Christe, he should be excōmunicate out of y^e Sinagog He approoueth of like cowardnes and fainthartednes, many of the chéef of the Iewes, whiche beleeued in Iesus Christe, and confessed him not because of the Phariseis, for fear they shuld thrust thē out of the Sinagog. For they looued (saith he) the glory of men, more then the glory of God.2. Tim. 2.12 Also S. Paule writeth of the Lord Ie­sus: If we deny him he also wil deny vs, if we beléeue not yet abideth he faithful, hee cannot deny him self. And the Author of the Epistle to the Hebrues, sheweth euidently among other things, what horrible ven­geance is prepared for those that despise the troth that is declared vnto them:Heb. 2.2. If the woord (saith he) spoken by Angels was stedfast, and euery transgression & disobedience receiued a iust recompence of reward, how shall we escape, if we neglect so great salua­tion? And again:Heb. 10.31. &. 12 16.17. It is a fearfull thing to fall into the hands of the liuing God. Also: Let there be no fornicator or prophane per­son, as Esau, whiche for a porcion of meat [Page]solde his birthright, for ye knowe how that afterward also when he would haue inhe­rited the blessing he was reiected, for he foūd no place of repentance, though he sought the blessing with teares. Finally it is said, that the fearful and vnbeléeuing shall haue their parte in the lake that burneth with fire and brimstone,Apoc. 21.8 2. Cor 6.1. 1. Pet. 1.17. which is the second death. These and such like sentences admonish vs not to receiue the grace of God in vaine, but to passe the time of our dwelling héer in fear. Neuerthelesse none of these are contrary to the doctrin whiche wee haue before taught, that is that we ought not rashly to iudge of that whiche God wil haue hidden from vs, nor reiect those which for a time fall of from the trueth knowen, but rather allure them to repentance,Gal. 6.1. and if they repent, to receiue them in the spirit of méeknesse: yea though they doo but séem to repent, let vs not leaue to shew the duty of charitie vnto them, wai­ting til God (whiche is the searcher of the hart) disclose the wickednes and Hi­pocrisie of those which vnder coulour of fay­ned holines, would gladly begile bothe God and men.

To conclude let vs threaten the rebelles and wicked despisers of Gods iudgements, that on y^e other side we giue occasiō to none to dispair of saluation.Psa. 104.35 Let vs so wish with [Page]Dauid that y^e sinners may be consumed out of the Earth, til therbe no more wicked,Esa. 53.7. that we forget not that which an other Prophet saith: Let the wicked forsake his waies, and the vnrighteous his owne imaginations return vnto the Lord, & he wil haue mercy vpon him, and to our God, for he is very redy to forgiue. To him be glory, dominion and honor now and for euer. Amen.

Ephe Yea euen vnto him that is able to doo exceeding abundantly, 3.2 [...]. 2. Pet. 3.18. a­boue all that we aske or think, to him, I say, be glory, now and for euer world without end. Amen.

¶ Laus Deo.