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 CONFVTED By Iohn Knox, minister of Gods worde in Scotland. Wherein the Author so discouereth the craft and falsho∣de of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Wor∣de 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.

FOr the vnderstanding of the nombres, the readers shall obserue, that as the writer in his pestilent booke hath deuided the hole into cer∣tē argumētes, so lykewise haue I deuided myne an¦swers into certen Sections. And because that many things in his railing reasons are either vn∣worthie 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 sec∣tion, 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 nom∣bre is foūd in myne answers. This I thoght good to admonish the reader.

The Preface.

AMongest the manifold blessinges where with God hath blessed his chosen childrē (whom before all begining of times he hath prede∣stinate to life in Christ Iesus) it is not the least (most deare brethrē) that he hath giuen vnto vs plaine aduertisment, how diuerse, vnto dyuerse persons shalbe the ef¦fect and operation of his word: so oft as it is of∣fered vnto the worlde. To wit, that as he him self was appointed by his heauenlie Father ād fore∣spokē by the Prophetes, 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, and yet vnto others, that it shoulde be the swete odore of life, the wisedo me and power of God (and that to saluation) to all those that beleue. I purpose not at this pre∣sent to intreat nor to reason, how and why it is that gods eternall worde, which in it self is al∣wayes one, worketh so diuersly in the heartes of those to whō it is offered, but my onelie pur∣pose 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

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 wei∣ghed, 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, shyne it ne¦uer 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, they did not onely not know him, but also refusing and vtterly denying him, they did hang him be∣wext 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 ac¦cording to their fantasie and expectation, ther∣fore did they contēpteously refuse him, ād with him all gods mercies offered vnto them. Which fearfull example (deare bretherē) is to be obser∣ued 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 A∣brahā

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. 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 sup¦pose) by many cōfessed that after darknes light hath appeared: but alas, the vices that haue a∣bounded in all estates and conditiōs of persons, the terrible crueltie which hath bene vsed a∣gainst the saintes of God, and the horrible blas∣phemies which haue bene & daily are vomited furth against Christe Iesus and his eternall veri∣tie, 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.

For what naturall man can think that the iusti∣ce 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 per∣ceaue how these incōueniences shoulde follow gods worde, & therfor do many disdein it, a gre∣a••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 ser∣uāts, whō he sent furth to preach the glad tydin∣ges of his death and resurrectiō, and what horri∣ble 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 dili¦gētly 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 cor¦rupted, and the confusion that thereof insueth neuer so fearful) but also they shall haue iust oc∣casion 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

these offēses shall no doubt sustein the wo pro∣nounced against them by Christe Iesus. But yet must the childrē of God vnderstand, that of ne∣cessitie it is, that such offēses come: that the elect may first be tryed, and after be partakers of that blessing pronoūced by our master in those wor des: 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, 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 vn¦deserued grace of God alone. By what meanes sathā first drew mākynd frome the obediēce of God, the scripture doeth witnesse. To wit, by powring into their hartes that poison, that God did not loue thē: and by affirming that by trans∣gressiō 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

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 neces¦sitie) 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 al¦so the vane reasōs of Pighius, Sadoletus & Geor¦gius Siculus, pestilēt Papistes, & expressed enne∣mies of gods free mercies. The dispitefull railīg of w^t 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 y^e 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 admo∣nish

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 euer∣lasting, to giue his confession to Christe Iesus, whose glorie is by these blasphemers to y^e vtter∣moste of their power suppressed. Some do thin∣ke, that because the reason of man can not attei∣ne 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 wil∣lingly confesse, that al curiositie oght to be auoi¦ded, 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 ne∣cessarie to the Church of God, that without the same, 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 apper∣teineth. And therefor we feare not to affirme that so necessarie as it is that true faith be esta∣blished in o^r har tes: y^t we be broght to vnfined humilitie, & y^t we be moued to praise hī for his fre graces receaued, so necessary also is y^e doctrin

of gods eternall predestination. For first there is no way more proper to buyld and establish faith, thē whē we heare and vndoubtedly do be¦leue, that our election (which the Spirit of God doth seale in our hartes) cōsisteth not in our sel∣ues, but in the eternal and immutable good plea¦sure of God. And that in such firmitie that it cā not be ouerthrowen nether by the raging stor∣mes 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 assu∣rance, 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, 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, he is made vnto vs of God, wisdome, & righteou¦snes 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. For albeit that we should heare that the mercies & the graces of God we∣re offered vnto all men, and albeit also that we should fele that our heartes were somwhat mo¦ued 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

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 in∣scrutable, 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 he∣re after become stubborn in some cases, disobe∣dient in maters of greate importance, tempted with lustes, and finally they may be left so bar∣ren, 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. And that ground is this: That when we vnderstand that presently we beleue in Christe Iesus, because we were ordeined before the be∣ginning of all tymes to beleue in him: as in him we were elected to the societie of eternall life, then is oure faith assuredly grounded, and that because the giftes and vocatiō of God are with∣out repentance. and he is faith ful that hath cal∣led vs. his infinite goodnes which moued him to loue vs in an other thē in our selues, that is in Christe Iesus, according to his free beneuolēce, whiche he had purposed in him, is to vs a tow∣re

of refuge, w^t satan is neuer able to ouerthro∣we nor y^e 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 y^e loue of God which is in Christe Iesus? for seing that the father, who hath giuen vs for a pecu∣liar inheritance to his onelie Sonne, is so migh∣tie, 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

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 natu∣re 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 vnfeined¦ly shalbe humbled. For whither so euer they shall directe their eyes, they shall behold feare∣full 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 ge∣neration, 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 di∣clare their vanitie. For how many haue bene no

rished in vertue, 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, 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, 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 reue∣rēce 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 ob¦iected 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 a∣byde

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 tou∣ching 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 salua∣tiō (as in the discourse shalbe more plainely de∣clared) 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, then to affirme, that he giueth no more to one, thē to an other? seing that the hole scriptures do play¦nely teach, that we haue nothing which we ha∣ue 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 the∣refore let wicked men rage as they list we will

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 af∣firm, 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 care∣full 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, which is the Church, to the which he was appointed head before the beginning of all tymes. To him therefor with the Father and holie Gost, be all praise and glorie for euer and euer. So beit.

THVS BEGIN∣NETH THE BOOKE OF the aduersaries of Gods eternal predestinatiō.

The first error of the careles by necessitie.

ANSWER.

WE are not ignorant, nether yet do ye dissemble, whom ye accuse, but how iustly you term our do∣ctrine 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 de∣mand of you with what conscience can you burden vs with the odious name of stoicall necessitie, which so of∣ten 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 skof¦fing and dispite vse to terme and call our God.) And the∣refore 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 pry∣de 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.

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 af∣firm that all things chanced and come to passe by fatall or mere necessitie. The which also was ob••ected to saint Augustine. As touching vs, we do not willingly debate nor striue for wordes, neuertheles in no case admit we nor receaue the terme which the Stoikes vsed in latyn

called Fatum. Aswel becaus it is of the nombre of those wordes, the prophane and vnprofitable nouities where∣of Paul willeth vs to auoyd, as also because that by ha∣tred of it, our ennemies go about to charge the veritie of God. As touching the opinion, we are falsly and mali∣ciously burdened therewith: for we imagin not a necessi¦tie which is conteined within nature by a perpetnal con∣iunction of natural causes, as did the Stoiks, but we af∣firme and menteine that God is Lord, moderator and Go¦uernor of all things, whom we affirm to haue determi∣ned from the beginning according to his wisdom what he wold do, and now we say, that he doth execute accor∣ding to his power what so euer he hath determined. Whe∣reof 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 purpo∣sed. 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 pla∣ce the fortune in such things as come to mē. 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 suf∣ficient 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 diabo∣licall 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

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 Stoi¦kes is damnable and fals: 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 mu¦tatiōs 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 di¦uerse places, 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 infalli∣ble worde, we reuerentlye embrace, and constantly do beleue: And so, why that ye shuld thus impudent∣ly 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 su∣steined, should with his greate hoste be drowned? that Nabuchadnezer should be trāsformed in to a brute beast?

that Cyrus should first distroy Babilon, and after pro∣clame 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 con∣stantly affirm, that the aeternall counsel of God, his im∣mutable 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 appoin∣ted, and by his Prophetes fore spoken? But here you stor∣me, 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 igno∣rant 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 ru∣le in the actions of mānes lief, then foresee you and fea∣re, 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 mea∣nes of your free will. Whether I wrongously suspect you, and so haue erred in my iudgement, your own wor∣des shall after witnes. For seing that we haue planely pro¦ued, v^t most vniustly and moste maliciously ye accuse and traduce vs of the vane opinion of the Stoikes, I will pro∣cede 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 prae∣destination, which termes do so offend you, that ye can not heare them named.

When we attribute prescience to God, we vnder∣stād, that all things haue euer bene and perpetually aby∣de present before his eyes, so that to his eternall know∣ledge nothing is bypast, nothing to com, but all thinges are present, and so are they present that they are not as

conceaued imaginations or formes and figures, whereof other innumerable thinges procede (as Plato teacheth that of the form and exemple of one man, many thou∣sandes 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 there∣for 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 cir∣cuite of the world, yea and vnto euery particuler creatu∣re of the same.

Gods prouidence we call, that souerane empire and supreme dominiō, which God alwayes kepeth in the go∣uernement 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 af∣firme, that in him we haue our being, ••••uing, and lief: We feare not to affirme, that the way of man is not in his owne power, but that his foot steppes ar directed, by the eternall: 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 heauen∣lie father. 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, but also mo then is to be wished in our daies do) but we attribute vnto him such a knowledge and prouidence, as is exten∣ded to euery one of his creatures. In which he so wor∣keth, 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 ap∣pointed: Let the godlye consider.

Predestination (whereof now this question is, we

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 purpo∣se 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 Ie∣sus, that they may be assured of their adoption by the iu∣stification of faith, which working in them by charitie, ma¦keth 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 assuran∣ce, 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 vn∣feanedly 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 mea∣ning in the same, and that we be not after often cōpelled to repete thē againe. Now to that W^c ye call the first error.

THE ADVERSARIE.

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

ANSWER.

They are not onely reputed liers ād called fals wit∣nesses, 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 wor¦des,

by adding more then they spake, or by dyminishing that which might explane the thinges that remained obscu∣re 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 wor∣des ye haue altogether altered: to them ye haue added, and from the ye haue diminished that which ye think may ag∣grauate and make odious our cause. And therefore I say, ye are detestable liers, and malicious accusers. For pro∣bation hereof I appele to our writings, be they in latyn, frē¦che, Italiā, or english (in so many tōgues this mater is writ¦tē) 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 cal∣līg you detestable liers. But if ye be neuer able to shew a∣ny such wordes vsed by vs (as plane it is ye be not) thē yo^r master Castalio ād you bothe are far from y^t perfectiō (to speake no more bitterly) w^t ye pretēd. For ye are manifest liers: ād whose sōnes they are called, you can not be igno∣rāt, 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, o∣nely becaus it so pleased him, you steall from our wordes, and suppresse that which euer we ioyne whē we make men¦tion 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^• sa∣me masse he ordeyned som vesselles to honor, ād sō to de∣structiō, yet it is moste iust, most holie: ād most to be reue∣renced. Now to y^• further declaratiō aswel of o^r mynd as of your shameles malice, I shall recite som s̄etēces of master Caluī, as doth that godlie and learned mā Theodorus Be∣ze against the craftie surmyse of your master Castalio.

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 de∣cided by vs. Of the which so oft as mention is made vn∣der the name of it, is the supreme and most hie rule of iu¦stice 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. We affirm those whom he iudgeth worthie of participation of saluation to be a∣doptate and chosen of his free mercie for no respect of their own dignitie: but whom he giueth to condemna∣tion, 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. 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 rema∣ning vnfaithfull, that being destitute of the light of faith, they continue in darknes. Also that which sainct Augu∣stine writeth: So is the will of God the hieghest rule of iustice, 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 ad∣duce

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 ha∣teth nor damneth nothing in man, but that which is con¦trarie to his iustice. 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 iu¦stice 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 execra¦ble 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 ap∣petite. With such blasphemies be the scholes repleni∣shed, 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, y^t 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 inten¦ion▪ in patching vp this your first accusation? not the

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 re∣iected a parte of men. But you (making no mention of a∣ny 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 nom∣ber of the one nor of the other, howbeit the scripture in dyuers places affirmeth, Christes ••••ocke to be the lit∣tle 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 w^t all sobrietie we exhorte the people cōmit∣ted to our charge, not to folowe y^• multitude to iniquitie. For if they do, there is no multitude that can preuale a∣gainst God. And so to vs in this behalf ye are greatly iniu¦rious. But yet in y^e secōd parte, your malice is more mani¦fest: for ye burdē vs, that we should affirme, that the end of the creation of the reprobate, was none other but their eter¦nall perditiō. From which calumnie master Caluin clearly purgeth vs in these wordes. All oght to know (saieth he) that which Salomon saieth, y^t 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 cau¦se and mater of their perditiō is found within them selues, and that albeit the decre and coūsel of God be incompre∣hensible to mens vnderstāding, yet neuertheles it is most

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 hat∣red 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 myste∣ries, which far surmount the reatch of mannes capacitie. But now I procede to the preface of your confutation which thus beginneth.

THE ADVERSARIE.

The confutation of the first error.

To proue this true, 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 scri¦pture will not serue, they patch their tale with vnreasonable rea¦sons for theire hole intention is contrarie to true reason.

ANSWER.

In verie dede, if all were true w^c 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 o∣mitted, I hope, that our propositiō shalbe so plane and sim∣ple, that the reasonable man (if he be godlie,) shall neither lacke good reason nor plane scriptures to confirm the sa∣me. 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. 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 di¦gnitie, 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^•

ioy of that kingdom which was prepared for them be∣fore the foundations of the world wer laide. But to tho∣se whom he hath decreed to leaue in perdition, is so shut vp the entrie of life, that either they are left conti∣nually corrupted in their blindnes, orels if grace be offe∣red, 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 affirmati¦ue, 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 cho¦sen 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 founda∣tion of the world, witnesseth the Apostle, saing: Blessed be God the Father of our Lord Iesus Christe, who hath blessed vs with all spirituall blessing in heauenlie things by Christe as he hath chosen vs in him before the foun∣dation 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 o∣bedience 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 affir∣me that God hath chosen, and that before the foundatiōs

of the world were laid: So that we haue Gods election be∣fore 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 gra¦ce 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 purpo∣sed 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 ac∣cording to the purpose of him by whose power are all thin¦ges made, according to the decree of his will, that we should be to the praise of his glorie. Here the holie Go∣ste as it were of set purpose, forseing mannes vnthankful∣nes 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 y^t som might haue thoght as you folowīg the Papistes, do now blasphemously affirme that so he did in respecte of our worthines, of wor¦kes, or faith, in one sentence he secludeth all which is wit∣hout Christe Iesus and without him self, sayeng: he hath predestinate vs to adoptate vs in children by Christe Ie∣sus 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

thē nor in respect of any of them were we chosen to lyfe. For plainly he affirmeth that by Christe in him self accor¦ding to his good pleasure which he had purposed in him self, were we adoptate to be children yea and that accor∣ding 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 purpo∣sed in him self to predestinace and adoptate vs in childrē▪ which wordes do most liuely expresse that which we affir¦me. But yet perchance ye lacke the proofe of this parte, that God in his immutable coūsell hath once chosen. For after, I perceaue, y^t this doeth much offend you. I trust ye will not reiect the testimonie of S. Iames, for ye seme v∣pō his wordes much to leā. And he saieth, that euery good and perfect gift is frome aboue, discending from the Fa¦ther 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 af∣firmeth, 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 inac¦cessible, so are and euer haue ben all thinges present in his sight. Then in his eternall counsell there falleth nei∣ther ignorance nor repentance: and so what he once de∣creed, 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 chil¦drē, 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

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 dis∣peration, against the which the Prophet continually fighteth, calling them frome the contemplation of the present miseries, and frome the sight of such impedi∣ments as to them appered to stop their libertie, to the in∣fallible promes of God, and to his counsell, which he af∣firmeth to be constant, and to his loue which is immuta∣ble. And therefor so often doeth he repete. It is I the e∣ternall, 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 ser∣uāt (he meaneth, of Isaiah and of his other Prophetes, w∣ho in his name promised delyuerance to the people.) and I will perfourm the counsell of my messingers. I say to Ierusalem be thow inhabited, and to the walles of Zion be you builded. By these and many other places the Pro∣phete traualed to lift vp the people from the pitt of des∣peration in which they were to fall by reason of their gre¦uous 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 remem∣brance 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 ser∣ueth vs the promes made to Abraham, or the kynd∣nes 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 co∣unsell and purpose changeth, as man doeth, ••igh∣teth and preuailleth the Prophete, Saing: My co∣gitations

are not your cogitations, neither are your waies my wayes (saieth the eternall). 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 y^t 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 be∣caus 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 im∣mutable loue and counsell) build••••h the Prophet the salua¦tion and del••nerance of the churche, as more planely he speaketh in these wordes: For this shalbe to me as the wa∣ters 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 compas¦sion vpon ••hee). Which only one place is sufficient to pro∣ue 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, are most plane and euident. The waters haue neuer vniuer¦sally ouer flowē the earth, synce the dayes of Noah to whō he made his couenant to the contrarie, and yet no les ini∣quitie

(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 Ie∣sus 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 win¦des. 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 lo¦ue and counsell towardes his elect is stable, and that be∣cause it is grounded vpon him self and not vpon vs, as, (to your cōdemnation, if by tymes ye repent not) ye fals¦ly 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, 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 vehe∣ment 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 becau∣se that he hath once born? How so euer it seme to the A∣nabaptist, 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. In thee haue I trusted hanging vpon my mo∣thers 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

which vnder Saul he susteined. For so must not that Psal∣me be interpreted of Christe and his passion, that Dauid had no portiō of it: by the which when to his own iudge∣ment and to the iudgement of all men also, he appered to haue ben oppressed, he gathered new strength and com∣fort by y^e 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 conclu∣sion? Dauid him self doth expres it saying: O Lord thy mercie is euerlasting, thow shalt not leaue the workes of thyne hādes. 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 bo∣die, 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 ma¦de me, and facioned me wholy round aboute and wilt thow destroy me. 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 des∣peration 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

this disputation, till that he maketh this cōclusion (which God after did approue.) I know (saieth Iob) that my re∣uenger 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 sta∣ble, and that his loue is immutable towardes such as on∣ce 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 for∣mer 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 immuta∣ble, then heare what the same Prophete saieth. It is I (sai∣eth he (that frome the beginning shew the things that be last and from the beginning those thinges that be not do∣ne. It is I that do speak and my counsell is stable. and what so euer I will, that I do. Consider and beholde that the Prophet affirmeth the counsell of God to be sta∣ble, yea to be so immutable, that neither could the ty∣ranny of the ennemies neither yet the former sinnes of the people, neither yet their present vnthankfulnes stop∣pe God from shewing his mercie. Becaus that his infini∣te 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 scrip∣ptures of God, may easely perceaue, that I haue wre∣sted no parte of the Prophetes mynde. For continual∣ly one thing doth he beat in their eares, to witt, that God will shew mercie, will deliuer, and will be Saui∣our vnto them for his Names sake for his promes ma∣de to Abraham, and for the glorie of him self. But now shortly let vs heare two or three places of the new te∣stament spoken to the same purpose, and so let vs put end to this part. Our master Christ Iesus plainely af∣firmeth, that all which the father gaue him, shoulde co∣me vnto him, pronouncing that who soeuer cometh he ••old not cast him furth, but will rayse him vp and giue

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 beho¦ueth the same to come vnto him, for so he affirmeth say∣īg. 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 re∣ceaued, is so sure, that Christe Iesus him self pronoūceth, y^t oute of his handes is none able to plucke them awaye. Plaine it is, that the counsell of God is stable and his lo∣ue immutable towardes his elect, becaus (al other condi∣tions set aparte) Christe affirmeth, that the life euerla∣sting perteineth to thē that are giuen by God, and recea∣ued by him in protection and sauegarde. But more pla∣nely doth he speake in that his solemne praier: for after that by diuers meanes he had cōforted the sorowfull hear¦tes of his disciples, he giueth comfort to the whole chur∣che: 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, y^t thow hast sent me ād y^t thou hast loued thē as thow hast loued me. O that oure heartes coulde wit∣••••out contradictiō embrase these wordes: for thē w^t humi¦litie 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

same glorie which God the Father hath giuē to his Son∣ne, 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 frui∣tion 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 per∣fecte 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 e∣uer 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 ca¦me 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 gi∣uen to Christe is immutable. For Christ putteth it in e∣quall ballance with the loue by the which his Father lo∣ued 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 re∣serued wholly and onely to him self: that he is the ••∣lie

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 con∣stant towardes his deare Sonne, so is it also towardes the membres of his bodie, yea euen when they are ignorant, and enemies vnto him, 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 iu∣stified now by his blood, we shall be saued by him from w∣rath. For if when we were enemies we were reconciled to God by the death of his Sonne, much more we being re∣conciled 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 the∣re 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 Chri∣stes 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 pea¦ce with God by our Lord Iesus Christ. Where he maketh mention of peace, he putteth vs in mynde of the dissen∣sion 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, affir∣ming that God loued vs when we were weake. Where we must obserue, that the apostle speaketh not vniuersal∣ly of all men, but of such as were and shoulde be iustified by faith▪ and had the loue of God poured in to their hear∣tes 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 re∣conciled, and begin in faith to call him father. The A∣postle affirmeth, that oure reconciliation proceded from gods loue: which thing sainct Iohan more planely doeth

witnes in these wordes: In this appereth the loue of God towardes vs, that God hath sent furth his onely Sonne in∣to the world that we should liue by him. In this I say is lo∣ue, not that we loued God, but that he loued vs, and hath sent his Sonne the propitiation for our sinnes. so that bo∣the those apostles in plaine wordes do speake, that which before I haue affirmed to witte, that God loued the mem∣bres of Christ Iesus euen when they were enemies aswell touching their knowledge and apprehension, as also tou∣ching the corruption of their nature, which was not rege∣nerate. 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 wor∣thines 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 absurdi∣ties which folow vpon your doctrine, and so shall I not be compelled after in the discourse to spende tyme and tra∣uell 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 inclina¦tion to loue their birthes, then doth God also loue his birthe as he saith, shall I cause other to beare and shall not I also beare? Ly∣kewise 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? Hath not one God made vs? And Paul saith: we are the

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 af¦ter that I haue by gods grace with simple perspicuitie de∣clared the trueth.

Trew it is that to the naturall man nothing appe∣reth 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 pur∣ged 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 knowled∣ge, 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 fur∣ther we shall cōsider y^t 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 iudge∣ments 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

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 good∣nes, so y^t 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) vn¦der 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 o∣nely abyde in the eternall God head. That impudently he shall pronounce: this can not be iust, becaus we do nei¦ther se nor vnderstand the cause of the iustice. God gra∣unt 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: 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 han¦des, 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 igno∣rance 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 na∣ture 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 wri∣ter are bothe one: to witte, God hath not reiected nor reproba¦••ed anie man. His reasons and argumentes (as the reader

may perceaue) are: for that were against the nature of God, w^e he thus proueth, God causeth others to beare ād therefor he bea∣reth. And so bringing his argumēt frō this similitude: 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 na¦turall inclination to all beastes to loue their birthes. If thy rea∣son 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 y^e 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, 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. I do mean (thow wilt say) of loue onely: but the scripture (which either ignorantly, orels mali∣ciously 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

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. I will recite the hole wordes of the Prophete, who thus speaketh: Before she hath traue∣led of child birth she hath borne, and before that dolou∣re come, she broght furth a man, who hath heard the li∣ke? or who hath sene the like vnto this? was y^e earth buil¦ded (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 chil∣dren, he addeth the cause of this supernaturall multipli∣cation 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 wor∣des hath neither respect to the naturall inclination of beastes, neither yet to any common loue that he bea∣reth 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 Prophe∣te: 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 be∣cume so bolde, and impudent, that thow darrest sub∣iect God, to the law, lymites and boundes of natu∣re? 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

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, will I planely proue, that God doeth, first y^t 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 a∣gainst 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 chil¦drē chāged? 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, I suppose we haue obteined that God is not bound in all things to folow the natural loue of his creatures. 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 ab∣horred. Omitting your ignorance by the whiche ye applie generally to all men those promesses which the Prophete Malachie spake to the people of God. Let it be granted vnto you that as all men were created in Adam, so God som maner of way is their father: what will or can ye thereof conclude. That God loueth all say you.

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 o∣ther, 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, be∣cause he loued Adam (created to his own image and simi∣litude.) The reason is. Adam did fall from that image, be∣came rebellious inobediēt, and slaue to the deuill. And in the same damnation wrapped all his posteritie. 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 apo¦stle speaketh in that place, of man as he is corrupted in A∣dame, and so iustly depriued from gods fauor, then I de∣mand 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 sin∣ne 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 li¦fe, but y^e 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 se∣cond Adam alone▪ that of his fulnes we may all receaue e∣uen 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 incli∣nation, 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

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 fle¦she, 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, nei∣ther yet that we relent in any parte, I will first simply pro∣pose what we teach and beleue, and there after by gods grace euidently proue the same. You make the loue of God common to all men and that do we constantly de∣ny, 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: 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 for∣mer 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 v∣pon argumentes and reason then vpon scripture, I will begin with scripture, and let argumentes and reason ser∣ue onely in stede of hande maides, which shall not com∣mand but obey scripture pronounced by the voyce of God. After that by rebellion man was spoiled of all gra∣ces, and that the contrarie vices had taken place and pos∣session 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, cur¦sed art thow amōgst all the beastes of the earth. I shall e∣stablish 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

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 sa∣than before had obteined such victorie, and so had van∣quished bothe the woman and Adam, that they could ne∣uer haue resisted that seruitude by them selues. And the∣refor doth he disclose the bowelles of his mercie, and doth communicat with them that counsell which was se∣crete with him selfe before all begining. And if ye de∣mande, How can it be proued, that this was his eternall coun∣sell? I answer because, that he in whom there is no chan∣geing nor variablenes, hath now pronounced it: and whe¦ther 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 se∣de of the woman, and the reprobate or malignant church comprehended vnder the name of the serpentes 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 ex∣terior as we speake, seing he is the eternall which chan∣geth 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 v∣se to interprete such places] a battel to be, but he plai∣nely saieth, I will put and stablish the battel and ene∣mitie, declaring thereby, that as he was the force, strengthe, and the conductor to the sede of the woman

so wolde he most assuredly giue victorie to the same. Which thing S. Augustine diligently did note, and godly admonished. Affirming, that our condition in Christe Ie∣sus is now better and more sure, then before was the con∣dition of Adam in his own fre will. For that, that he had non other strength, but that which might be and was ouer∣come. 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 diffe∣rence betwext man and man, appointing to the one sorte victorie, 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 wor¦kes and obedience of the one, and in respect of the infide¦litie 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 tou∣che, abiding better oportunitie for the other. Where ye alledge, that this can not be proued to haue bene the eter¦nall 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,

y^t we were elected) as before is proued in Christ Iesus be∣fore 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 pur∣pose and counsell of God. But yet more depely to dis∣••ēde in to the mater. 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 rea∣sonable man will confesse that so it was. Then do I aske if God was ignorant what shoulde become on all man∣kynd before that any creation was? so to affirme is to de∣ny 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 diffe∣rēce 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 a∣ske 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 affir∣me, that there was a power greater then the power of the good God, and that this wicked power did for a tyme o∣uercom 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 per∣mitt and suffer his fall, ye haue said nothing to the purpo¦se: 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 blasphe¦mie of the manicheis, denying gods omnipotent power, And if yet ye wold escape, imagining God to loke and

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 de∣ny God yet did he affirme, that he regarded not the wor∣kes of men, but did idly occupie the heauens. But how far this repugneth to our faith, who beleue God to be om¦nipotent, 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 accor¦ding 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 eter¦nall 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, why did he not ho¦ly restore man agane to honour to puretie, and innocen∣cie? Why did he not stay the fountaine of sinne in our first father? why did he suffer his first corruption by propa¦gation 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 mer∣cie vpon all? tha he might she •• mercie to whō he wold, and harden also whom he wold? If these thinges do dis∣please you, remember first that they are the voices of the holie Gost, and secondarely call to your mynd the condi¦tion of mankynd, to witt that bothe you and we (com∣pared with that soueraigne maiestie) be but wormes he∣re creping on the earth, and therefor can we not clim vp to the ••e••uē▪ and so reason or ple••d w^t 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

able to apprehend. But let vs yet prosecute this mater fur¦ther, 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, till the dayes of Abraham, and then a more speciall and ex¦preise differēce was made, for that which before was com¦mon to the womans sede, was then by the expressed voice of God appoīted to Abrahā ād vnto his sede: in these wor¦des: In thy sede shall all the natiōs of the earth be blessed, I will blesse the ād multiplie thee, such as blesse y^e, shall I blesse, ād such as curse the shall I curse. In w^c 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 pro∣nounced, that there shalbe some that shall curse, and the∣refor 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••o∣ple 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 fur∣ther, 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 Isaa∣kes two sonnes, being yet in their mothers boson▪ before they had done either good or bad, as the Apostle affir∣meth. 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

and dignitie. For the one had he determined in his eter∣nall 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 ma¦nifest enemies to the posteritie of Iacob becaus that their father was subiect to Iacob and pronounced to be his ser∣uant, 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. For sainct Paul in the 9. chapter to the Ro∣mains 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,) he bringeth in this former sentence, to remoue all sclāder: Saing, All are not sonnes, because they are the sede of Abraham, that is tho∣se that be y^e sōnes of the fleshe, are not therefor the sōnes of God: but those that be the sonnes of promes are accom¦pted for sede. And so to proue that which before he had affirmed, to witt, hat all were not Israelites that came of Is¦rael, 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 ac∣cording 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 Apo∣le looketh to an other end, then to worldlie dignitie. For his purpose was not in that place to dispute and rea∣son 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 ap∣pertein, 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. To witt, that y^t promes which appe∣red

to haue ben common with all the sede of Isaak (of w∣hom 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 ob∣teined the name of Israel. So that bothe the peoples nei∣ther 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 ora¦cle of God. But yet becaus this former place of the Apo∣stle is by many euill vnderstand, and by som malicious∣ly 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, and for whose comfort and deliuerance the Messiah was especial¦ly promised: The most part of the iewes remained vn∣faithfull, 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 peo¦ple, because to them were giuen the law, promesses, ād o∣racles, 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 a¦gainst

the Iew he reasoneth, that albeit they be Israelites after the flesh, yet it may be, y^t they be not the verey israe¦lites of God, neither yet is God endeb••ed vnto thē, thogh they be discended of Abraham. The reason is, that God ma¦de no promes to the hole sede of Abraham, but to a parte of it, to Isaak. And if they should say: but we are of Isaak, he granting that, doeth neuertheles proue, that God doeth not choose y^e 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, affir¦ming, 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 ob∣tein 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 poste∣ritie, that without exception they shalbe the chosen peo∣ple 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 amon∣gest the Iewes, but also amongest the gentiles and that to make the riches of his glorie knowē towardes y^e vessels of mercie which he had prepared vnto glorie: whō he hath called, euen vs not onely of the Iewes but also of the gen∣tiles (as the Prophet Osee saieth) ād so to the ēd of y^e chap¦ter 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

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 for∣mer place, which is: That gods election dependeth not v∣pon man vpon his will, purpose, pleasure, or ••••gnitie, but as it is fre proceding from grace, so is it stable in god•• im¦mutable counsel, and is reueled to gods elect, at such ty∣me as he knoweth most expedient. But because that of this we must after speak more, now we recurne to our for∣mer purpose. From the beginning we heare, that God ma∣keth a differēce: first by that generall diuision, seperating and setting aparte the sede of the woman from the ser∣pents 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 Re∣becca, 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 stable∣nes, 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 cap¦tiuitie, 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 Da∣uid should spring furth one to fit vpon his seat for euer. And this difference which God by his own voice did sta∣blish before the cōming of his dear Sōne Christ Iesus did the same Christ Iesus oure master (appering in flesh) ra∣tifie 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 dog∣ges. By which two sentences he maketh an expresse dif∣ference bet••ext the shepe and ••he goates, and bet∣wext the children and the dogges. He feareth not to

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, ye should loue me, but ye are of your father the deuill ād his desires ye will obey. As this sentēce is fear∣full, so may it appere verey bold. For they might haue ob¦cted 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 vere∣ly, 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 eter∣nall 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 of∣fered 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. If they had heard, that is, re∣ceaued ād beleued Christ Iesus ād his doctrine, their sin∣nes 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, y^t it hath pleased the Father to giue the king∣dome

to the litle flock. That many are called ād few cho¦sen. 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, 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 manife∣sted they name to the men whom thow hast geuen to me of the world. They were thyne, and thou hast giuē them vn∣to 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. 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 suf¦ficient. For first he maketh mention of men giuen vnto him by the Father, who were (as he before affirmed) cho∣sen owt of the world, and why were they giuē vnto Chri∣ste? 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 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 w^c praier is perpetuall and at al tymes ob∣teineth 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, 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

the light that so brightly shyneth. Other places for this pre¦sent I omitte: For of these precedents I suppose it be eui∣dent, that in the eternall counsel of God there was a dif∣ference 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. 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 scriptu∣res 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 mo∣uing 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 benedi∣ction 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, 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 ve∣hemently 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 ke¦pe 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

not in thy heart, 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 exhor∣tation to his people a litle before his death, in which plai¦nely he affirmeth, that Abraham and his father were idola¦ters before they were called by God, w^c place Ezechiel the Prophete most euidently declareth rebuking the vnthāk∣full 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: 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 v∣pon 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 y^e whē thou wast in thy blood (y^t is in thy filthie sinnes y^u shalt liue. And this he repeteth, to the ēd, y^t 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 multi∣ply them, did giue vnto them beautie strēgth honour and dignitie. These thre places do plainely witnes what per∣fection God did find in this people whom thus he did preferre to all others. And what obedience did they ren∣der vnto him after the vocation of Abraham, the hole Hi¦stories do witnes. for perfection and obedience was not found in Abraham him self, yea neither in Moises nor

in Aaron, but contrarie wise, the inobedience of all we find noted, to the same end y^t 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 af∣firme, that all our iustice, is as a clothe most polluted and spotted: If our iustice be polluted as the Prophete, affir∣meth it to be, and God did predestinate vs for our iustice, what foloweth, but that God did predestinate vs for that, which was filthy and imperfecte: But God forbid y^t 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. Be not asha∣med of the testimonie of our Lord, neither be thow asha¦med 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 accor∣ding to his purpose and fre grace, which was giuen to vs by Christe Iesus, before all tymes, but now is made pa∣tent 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 a∣re 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 af∣firme, that they are the cause of the same. Can the strea∣me

of water flowing from the fountaine, be the cause of the originall spring? I think no man will so holde nor af∣firme: euen so it is in this mater: for faith, and a godlie li∣fe 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? 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 sel∣ues, it is y^e gift of God, ād not of works, lest any should glo¦rie. Now if man hath nothing but that which he recea∣ueth of grace, of fre gift, of fauour, and mercie, what o∣dious 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 ho∣nour, should after brag and boast, that their good seruice was the cause that the Prīce did choose them, Shuld not e∣uerie wise man mocke their vanitie, yea might not the Prince iustly depriue them for their arrogant vnthank∣fulnes? Might not the Prince haue left them in their wret∣ched 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 vn∣to 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

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) bar∣ked 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 vnfaith∣full, disobediēt, and vnclean of life, this I say (if those cau¦ses had been sufficient) had ben a sensible maner of doctri∣ne: But the Apostle alledgeth no such reason but first bea∣teth 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 vai¦ne, 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 y^e holie Gost, speaking in y^e Apostle. And we fear not to affir¦me, that the men w^c this day do attribute electiō or prede¦stination 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 vnder∣stand) 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

assembled when they shall receaue the promissed glorie, is expressed in these wordes of the 24 elders, 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 cho¦sen 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 ful¦ly 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 meri¦tes or worthines, I fear not to affirme, that this pestilēt o∣pinion 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, y^t gods electiō is Eternal, y^t it is stable, y^t he hath made a difference, betwext one sort of mē, and an other, w^c 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 y^t gods electiō depēdeth neither vpō o^r 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) y^e reasons of yo^r booke, No∣thing vpō y^e one parte, y^e imperfectiōs of y^e same, ād vpō y^e other, yo^r ignorāce, orels malice in corruptīg y^e scriptures.

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: Can a woman forget the chil∣de of her wombe, ād not pitie the same whom she hath borne? And thogh she do forget it, 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. 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. 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 y^e be euill, wold beget a child to mi¦serie 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 we∣re his wrath greater thē his mercie. But the scripture witnesseth that his mercie is ouer all his workes, and that God is slow vnto wrath and redie vnto mercie, so that his wrath is extended one∣ly to the third and fourth generation, but his mercie to the thou∣sand generatiō wherefor thus (saieth he): A litle whil I haue for∣saken thee, but with greate mercifulnes shall I take thee vp vn∣to me. Wh••n I was angrie I hid my face from the for a litle cea∣son but throughe euerlasting mercie haue I pardoned thee. And Dauid saieth, 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 eui∣dent, 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

and boundes of nature, and how shamefully ye do abuse the scriptures which ye alledge, fewe wordes shall decla∣re. Ye deny, that God doeth speake here to his elect in the place of isaiah the Prophete, but to all mē in generall: and euen to those that had forsaken him, as ye wold se∣me to proue by the wordes of the same Prophete spoken ••efore in his thirtie chapiter. 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 spa¦ke before his death, against Capernaum, Bethsaida, and Corosaim, or vnto Ierusalem against whom he pronoun∣ced woo and malediction, becaus they did not know the tyme of their visitatiō. For in the former place God spea¦keth to Syon which long had bene waist and to his peo∣ple, 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. Re∣ioise (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 en∣grafted the, and thy walles are for euer before me. If the∣se 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 for∣gotten 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

difference betwext Israel and all nations in the earth, if he had chosen his habitation in Syon, and if he will kepe pro¦mes with the afflicted for his own names sake, be they ne∣uer 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 chap¦ter make nothīg for your purpose: for albeit he speaketh to those that were inobediēt, yea that were treasonable trai¦tours, 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 affli∣ction susteined in Babylon) were those other wordes spo∣ken And so except that ye be able to proue that the peo∣ple of Israel and the citie of Ierusalem had no greater pre∣rogatiue 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 bet∣wext 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 decli¦ned from God, when they toke counsel of them selues w∣hen they could not abide the admonitions of the Prophe∣tes: 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 peo∣ple 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

condition of people? I haue proued the contrary by Chri¦stes plain wordes. For his mouth pronounced destru∣ction 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 re∣uerence. The wordes of Christ ye likewies falsifie. for he speaketh not of any common loue which he beareth to all mē, but affirmeth, 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 pre¦rogatiues of the childrē of God) before that Christes wor¦des 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 ra∣ling 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 af¦fections, but with reuerence and fear we leaue to his god∣lie 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 crea∣tion was perpetuall paine. But we affirme, as before we ha∣ue declared, that God for him self and for the manifesta∣tion 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. For that your master Castalio feareth not most blasphemously to affirme, sayīg, y^t if he hath so done, he is more crewell thē any wolfe. O heauen and earth reuenge this blasphemie.

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••a∣reth 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: cur¦sed is the earth for thy sake. 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 sub¦iect 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 i∣mage to fall in to sin? assuredly no naturall father will wittingly and willingly suffer his children to fall into a∣pit 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 pro¦uoked 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 re∣moued 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

naturall propagation should haue ceased. To gods per∣mission we shall after answer. To put end to his mater, if ye cōsider nothing els in the great varietie of gods wor¦kes but the onely miserie of the sufferer, ād sin which (we denie not to be a cause of the same) ye haue no better pro¦fit••d in the schoole of Christ, then had the disciples, whē seing him that was born blind, they demanded this que∣stion, 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 per∣petuall 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 Eze∣chiel affirming, that the son should not beare the iniqui∣tie of the father. But Christe Iesus in correcting their er∣ror, giueth to you a profitable lesson if ye can receaue it: affirming, that neither he, neither yet his Parents had sin∣ned 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 crea¦tures sustein: Dare you therefor accuse God of creweltie? Consider your bold foolishnes, and repent your blasphe∣mies before that vengeance strike.

After that ye haue concluded as you thinke, our o∣pinion to be naughtie, by arguments drawen from na∣ture, 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 alled∣ge. Thus ye write: If God hath ordeined the most part of the world to perdition then were his wrath greater then his mer∣cie, but the scripture witnesseth that his mercie is ouer all his crea¦tures. 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 Da∣uid. Psal. 30. & 45. Isaiah. 54. and of God him self pro∣claming

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 y^e most parte of the world to perdition: for we presume not to de∣fine what nomber God shall saue, and how many he shall iustly condemne, but with reuerence we do referre iudge∣mēt 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 affir∣myng 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, y^t scarsly coulde I haue thoght, y^t y^e 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 y^t y^e most wicked men are participant of gods mercie in tem∣porall felicitie (yea and y^t 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 de∣laieth their most iust cōdemnation. But what wilt thow he¦reof cōclude, that God hath ordeined mo to saluatiō, thē to perdition? orels is his wraith greater thē his mercie? Blas¦phemous mouth, who hath taught the to appoint a law to God? The day shall come (if spedelie thow repent not) y^t thow shalt fele what punishmēt is due to such as go abou¦te to bring the eternal God and his incōprehensible iudge¦mēts vnder y^e 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 somty¦mes

shew him self seuere and angry, yet indureth that but for a short, space, but his mercie is euerlastīg, ād his good∣nes 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. 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 wor∣kes: by which sentences he praiseth the goodnes, the mer∣cie, and the prouidence of God in the regiment & gouer¦nement of his vniuersall creation, which goodnes ād mer∣cie 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. 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 pro∣noūceth to gather his Church is euerlastīg, ād is not cōdmō to y^e reprobate, but is onely proper to y^e flocke of Christ Iesus. The wordes of God spoken vnto Moises do no mo∣re serue your purpose then do the other. 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 genera∣tiō vpō those (saieth he) y^t hate me. If here of ye cōclude y^t

his mercie towardes all is greater then his wraith ye con∣clude amis. For ye confound those whom God hath sepa∣rated and deuided, he promiseth mercie to the thousand generation of those that loue him and threatneth to puni∣she the iniquitie of the fathers to the third and fourthe ge¦neration 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 tho∣se 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 intollera∣ble. 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 ob¦tein mercie. The plain scripture cōuicteth you. For it af∣firmeth, that the wraith of God abydeth vpō the vnfaith¦full, 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, 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 chil¦dren being in miserie. and so this mercie must far sur∣mount 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 sen∣se (say we) that gods mercie far surmounteth his iudge∣mentes, 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.

THE ADVERSARIE.

Of all sortes and Sectes of men, I haue iudged them to be most abhorred which are called Athei that is to say, such as de∣nie 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 vnmerci∣full, [ 3] cruell, and an oppressor. Now what greater crueltie, tyran∣nie, 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 suf¦fered in any commō welth which spake euill of God, what oght our iudgements to be of such men which haue so wicked and opi∣nion 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 dan¦ger to be defiled there with. Therefor oght we to walk warely with such men, that we be not defyled and infected of them. Spe¦cially seing that now a daies this horrible doctrine doeth freate euen as the disease of a cankar which infecte from one mem∣bre 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, ye more shew your malice (which vniustly against vs ye haue con¦ceaued) then y^t 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, that if you be able in presence of a lawfull iudge and magistrate euidently to cōuict vs, y^t either we speak euill of God, either yet y^t by our writin¦ges, preaching or reasoning, it iustly can be proued that

our opinion is euill, of his eternall maiestie, power, wis¦dom, and goodnes, that then we refuse not to suffer the sa¦me punishment which you by the auctoritie of Plato iud∣ge vs worthy of. Yea we further offer our selues willingly to vnderlie the verey death which God by his law hath ap∣pointed to all blasphemers prouided that you refuse not to vnderlie the same penaltie, if falsly ye accuse vs. What is your studies to win vs, and whether our doctrine be hor¦rible error or not, I do not now dispute. Thus you reason.

THE ADVERSARIE.

God created man a verey good thing, and dare you say that God ordeined a verey good thing to destruction? Then God deli∣teth 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 condemna∣tion? [ 2] what greater tyrannie and vnrighteousnes can the most wicked man in the world, yea the deuil him self do, then to con∣demne the innocent and iust person? Hereby may we se that the∣se 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 im∣mutable decre. Oh horrible blasphemie.

ANSVVER.

Becaus that before plainely and simply I haue de∣clared our iudgement of gods eternall election, and most iust reprobation in all these your dispitefull arguments, I will onely shew your malice, ignorance, and proude va∣nitie. 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 or∣dein a good thing to destructiō. I answere if ye be able to

proue that man stoode in the same goodnes, perfectiō and innocētie (he ād his posteritie whome so hieghly ye prai¦se) in the which he was first created, then will I confesse your argument to be good. But if man (albeit he was crea∣ted 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 id∣le speculation, or yet suffre and permitt against his omni∣potent, will, but in his eternall counsell for the manifesta∣tiō 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 glo¦rie, and the wicked to the day of destruction, that he rai∣sed 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 se∣me not to appertein to the creation, yet if they be iustly weyed it shall euidently appere that the hardnes of men∣nes heartes, their blindnes and stubborn malice are not onely punishments of sinne, but also are the effects of re∣probation, 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 tyran¦nie 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 crea¦ted man a verie good thing. Trew it is, and God reproba∣ted mā and shall also condēne him whō he created good, I grant also. Therefor he damned the good thing which he

created, or that thing which is verie good, I deny the con∣clusion. 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 decea¦ued. If ye cānot se iust causes why God should make that thing verie good which after should becom exttreme e∣uill, accuse your own blindnes, and desire of God to re∣pres in you that presumption and pryde, which against the eternall Sonne of God you haue conceaued, and so your eyes shalbe illuminated and you shall se first that becaus the creator is infinitly good, that therefor it beho¦ueth 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 prai∣sed in the vessels of honor, it behoued the one and the o∣ther 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, w^c 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 do∣minion 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?

what were the pleasures and fruites of Paradise in compa¦rison of those heauēlie ioyes which sainct Paul affirmeth can not enter in to the heart of man? If man had stand per¦petually in Adam, neither had the loue of God so won∣derously bene notified vnto vs, neither yet had place ben grāted to his fre grace ād mercie, w^c we receiue in Christ Iesus. For mercy properly hath respect to miserie. But y^e cheif comfort of gods children is, that as they fell in A∣dam, 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 pur∣pose of gods reprobation to the execution of his iudge∣ment, shalbe spoken, in weying this your reason which thus foloweth.

THE ADVERSARIE.

The scripture witnesseth that we did fall in Adam. 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 sal∣uation [ 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. God did choo¦se 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 testimo∣nie of the scripture which so manifestly proueth that God hath [ 3]

[ 4] reprobate any before the foundations of the world. God hath no respect of persons. For he calleth the world from the rising vp of the son vnto the going downe of the same. he made bothe small and great and careth for bothe a like for they be all the work of his handes. 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 plea∣sure 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 de∣struction in them and that the kingdom of hell should not be v∣pon earth. 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 righteous∣nes, and execute iudgement with a true hearte, doeth God ordein [ 6] man to rule the world according to righteousnes whom he re∣probated? Do men gather grapes (as Christ saieth) of thornes and [ 7] figges of thistles? euen so euerie good tree bringeth furthe good frui¦tes. 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, 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 crea¦ture 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 or∣deined 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 of∣fend any faithfull mannes eares.

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 y^t 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 sal∣uatiō 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 contradi∣ction. 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, that ye do not con••i∣der 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 o^r 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 vtter∣ly abhorre, for we fear not plainely to confesse that we ha¦ue no assurance either of standing either yet of lief but in Christ Iesus alone in whō we be ingrafted, and with out w∣hō we cā do nothing. In few wordes to repete the answer of your former obiectiō, In Adā did no mā stand otherwi¦se thē he did. But he did stād w^t cōdition to fall and y^t euē to death: Therefor in Adā did none stād to lief. The com∣mō sense of mā will approue y^e first part of this my argu∣mēt. 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

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, ye brīg furth the testimony of Paul written in the first chap. to the E∣phesians, which we before haue entreated, and therefor here I onely will open your falshed. Wonder it is that sha¦me 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 A∣dam. 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 w∣hom. We affirme and most cōstantly beleue, that in Chri¦ste 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 A∣postle 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 testimo¦nie of the scripture that hath reprobate any before the foū¦dations of the world. If it be the pleasure of God to giue

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 mali∣ciously 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) y^t 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 detesta∣ble 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 Fa∣ther to hyde the secretes of his kingdome from the pru∣dent and wife, and to reuele the same to litle ones, 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 argu∣mēt 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 a∣ny, 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

you, as against fals witnes. for you alledge more vpon Eli¦hu thē in the book of 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 goin∣ges. And that neither you, neither any other shall haue oc¦casion 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 pro∣uoked, 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 no∣thing vniustly how that euer it appered to mannes iudge∣ment, and amongest other thinges he saieth: wilt thou say vnto a king, 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 mi∣dnight, and they shall passe furth and take away the migh¦tie withoute hand, for his eies are vpon the wayes of man and he seeth al his goings. Thus haue I noted partly y^t no¦ne shall think that these wordes may seme to fauor your error, and partly that your vntruethe in wrasting such pla¦ces may more manifestly appere. Ignorance of the ton∣gues 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 vnder∣standing. 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

alledge (God say you) hath no respect of persōs. 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. God respecteth not the persons of men. But yet amongest men is found great diuersitie bothe in vertue ād in vice. Therefor the∣re must be som cause from whence this diuersitie proce∣deth. Of the first part I know ye doute not, and the secōd parte is confirmed by common experience and by eui∣dēt scriptures. for how diuerse be the inclinatiōs of mē, no¦ne 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 influence of the Planetes are more then vaine: education and vp bringing doeth somwhat bow nature in that case: but neither of bothe is the cause of such diuer¦sitie: for how many haue bene norished in vertue togi∣ther, 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 prea¦ching was the sauour of lief, and to others it was the sa∣uour 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 appre∣hension: but what is the cause that the will of one is obedient, and the will of the other stubborne,

that the one doeth beleue and the other doeth blasphe∣me: How so euerye do shift, the holie Gost in many pla∣ces 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 plai¦nely declare, what is the cause that some beleue and o∣thers 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, 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 nei∣ther hath godlynes, knowledge, wisdom, nor yet the spi∣rit 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. 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 loo∣keth

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 sa¦me place depely ye shall find that none within the hole scri¦ptures of God more confuteth your error then it doeth. For as God respecteth not the person of mā, so respecteth he nothing, that is or can be within man, as the chief cau∣se 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 folow∣ing, be the cause of gods eternall purpose? If the cau∣se and the effectes proceding of the same, be things diuer¦se, 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 ha¦ue chosen you, and haue appointed you to go, and to bring furth fruite. This I am compelled oft to repete, be∣caus in it most shamefully ye erre, arrogating to your sel¦uses that which is proper to gods onely mercie and fre gra¦ce. 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 A∣braham and to his posteritie, then it was to the rest of the nations? Moises and Dauid do witnesse the contrarie: Say∣ing: he hath not done so to any nation, and his iudgemēts he hath not shewed to them, 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

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 plai∣nely affirme? 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 ri∣htly conclude, that God hath neither chosen nor reproba¦ted 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, 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, w∣hich could merite or deserue such honour and dignitie. And so God respecteth not the persons of men, their ver∣tues, nor qualities in their election, but finding them all equall in creation, and corruption maketh difference betwext them, according to his eternall purpose, respe∣cting 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 singu∣lar consolation as that it is the chefest cause why that wit¦hout all trembling and feare, they stoupe before his Ma∣iestie, 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), 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 edifica∣tion, 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

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 ma∣ke any thing for your purpose, but that I will by gods gra¦ce, giue euer that reuerence vnto the veritie of God, 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 au¦thors them selues did onely ascribe to their own diligen∣ce 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. Vseth the holie Gost I pray you whose power lowseth the ton∣gues 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 nei∣ther the booke of wisdom, neither yet Ecclesiasticus, nei∣ther 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, la∣boring to conuict their cōscience which maliciously im¦puted vnto God, that which he did not worke in them? But that they of their own fre will did follow ād obey ini¦quitie, and that therefor they should suffer their iust con∣demnation. And that this my interpretation of their myn¦des is true, let their own wordes witnes for thus it is writē.

They haue said with them selues, not righteously

iudgeīg our lief is troblesom ād short, neither is there a∣ny 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••e∣rence 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 conclu∣deth these thinges, they thoght and did erre, for they we∣re 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 holy∣nes. for God created mā to immort••litie (here I note your falshode: for ye write God created man to be vndestroy∣ed) and made him to his own similitude. Now let the in∣different 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 ma∣nifest impietie.

[ 6] The argument which ye gather of the nynthe chap¦ter 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 man∣nes 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 iud∣ge 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 co∣gitations of mortall men are fearefull and our opinions

deceauable, &c. scarsly by cōiecture can we attein, to the thīgs that be in earth, and w^t trauale fynd we those things w^t be amōgest our hādes. But who shal searche oute those thīgs y^t be in the heauēs, and who knoweth they coūsell, ex¦cept that thow shall giue wisdom and from the hiest pla∣ces 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 crea∣tures in earth (for that is the veritie of the text) to reule the world in holynes: That therefor there was no man re∣probated, 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, that we may do all the wordes of this law.

Your argumentes which ye think most strong ga∣thered [ 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 crea¦ted 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 ga∣ther of our doctrine. Wonder it is, that ye se not degrees and iust causes which com betwext the purpose of repro∣bation, and the iust condemnation of man. This is your argument: God purposed to reiect man before he was crea¦ted. Ergò he did damne him before he was criminall or glitie. Your consequent is fals far no part of gods iudge∣ments was put in execution before man did sinne. for gra∣ce was offered to Adā after his fall: Cayn was admonished ād rebuked of his crueltie, his posterities ād sede had raged

in their furie, and finally all flesh had corrupted their waies befor that gods vengeance and most iust iudge∣ment were poured furth and put in execution against the rebellious and vnthankfull world. If you be able to pro∣ue 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 Apo∣stle 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 condem∣nation of the wicked. 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 glo¦rie. So by the contrarie be the reprobate, either left all together in blindnes, neuer called to the light and know∣ledge of gods fre mercie, or if they be called they either do condēne it, orels sodanly fall from the same, and so a∣biding 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 damna¦tion the most parte of the world afore the foundatiōs of the world were laid, 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 crea∣ted 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. And the h••lie Gost

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, whe¦re 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 ordi∣nance 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. 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 dam∣nation [ 5] to them that are in Christe Iesu, then is there no damna∣tion 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 rea¦der 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 se¦uere iudgement towardes the vessels of wraith should e∣uidently 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 ves∣sels

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 vt∣terly to dissent from you and fear not to affirme that be∣caus none did stand to the end in that image, but all fell euē to death in Adam: that therefor neither in Adam nei∣ther yet in that image as Adam had it, was any created vn¦to lief, but in Christ Iesus were all the chosen predesti∣nate to lief euerlasting, 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, 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 ex¦plane, ād not to escaip any violēce of your dartes by a ba∣re solution (as ye alledge) but by the plaine scriptures o∣penly we do affirme that as our God is eternall incompre¦hensible, and immutable so are his counsels constant, sub¦iect 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 ima∣ge 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 buil∣ded,

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 y^e holie Gost maketh pecu¦liare to gods elect. for ye must first proue all to be saintes [ 4] by vocation, all to be blessed with spirituall benediction, and to haue obeyed, and all to be builded vpon the foun∣datiō of the Prophetes ād Apostles before y^t ye be able to proue that all were elected and predestinate in Christ Ie∣sus 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 crea¦tion 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, but also bringeth to perfection, so that what so euer be good, holie, or iust in vs, is gods crea¦tion 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 Paralogis∣me, [ 5] that is a Sophisticall and fals argument: for it stādeth on foure termes against the vse of all good and solide rea¦soning. For thus ye procede: Saing, we be elect and crea∣ted in Christe Iesus, and seing there is no condemnation to them that be in Christe Iesus, then is there no damna∣tion

neither in the election nor creation. Here be plai∣nely 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 we∣re 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 fle∣she. but what can ye conclude hereof, that no damnation (say you) is in election nor in creation? I say your conclu∣sion 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 Ie∣sus: for thus you may well procede, we be elected ād crea¦ted 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.

THE ADVERSARIE.

If God reprobated man afore the foundation of the world, then God reprobated man before he offended. And if God repro∣bated and damned man afore be offended, then is death, the rew¦ard 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 so∣then oght you to be ashamed to burden God with such vnrigh∣teous iudgement. Doeth not God rather forgiue the offence alre∣die committed? Let him be your God which condemneth the inno¦cent 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 conclu∣de, The great God casteth away no man.

ANSWER.

How ignorantly and how impudently ye confoun∣de 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 con∣stantly in worde and writing we affirme that man willing¦ly 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 Apo∣stle, 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. That God forgiueth the sin com¦mitted, and doeth remēber mercie euen when he appereth in his hote displeasure to punishe his Churche, with than¦kes giuing and ioy we acknowledge. But that thereof ye cōclud▪ (as ye say w^t 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 cor∣rupt and depraue the minde of the speaker in that place: Elihu saieth not as ye alledge. The great God casteth a∣way no mā, but saieth: Behold the mightie God casteth a∣way none that is mightie and valiant of courage, He main teneth not the wicked, but he giueth iudgemēt to the affli¦cted. And in this behalf your master Castalio (who not∣withstanding that he vseth to take large libertie in trans∣lation, 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 dis∣solute, y^t either he will kepe y^e wicked, or denie iudgemēt to the poore. Althogh I say, y^t here is a greater libertie thē I wold wish a faithfull translater to vse, yet hath he not so corrupted y^e sense as ye haue done. Elihu reasonīg against Iob affirmeth that albeit y^e power of God be infinit, yet cā

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 iusti¦ce, in that the preserueth and somtyme exalteth the ver∣teouse, that before were afflicted, and deiecteth from ho∣nors the wicked and the cruell oppressors. Be iudge your self what this serueth for your purpose.

THE ADVERSARIE.

Some other be that grant that sinne was à cause why man is reprobate, and there with they hold that gods absolute ordinan¦ce 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 inconuenien∣ce 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 cal¦led [ 3] cause causate, so to cōclude, gods ordināce which is Causa cau¦sae, shalbe the cause of sinne which is Causa causata. As for a fa∣miliar exemple, the heate of the son, and the dew, cause the groun¦de to be frutefull, and God also is the cause thereof for he maketh the barren ground frutefull, but forasmuch as God is the princi∣pall 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

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, 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 absolu¦te ordinance is the principall cause of reprobation, of sin∣ne, 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, we make so far diuision betwext the pur∣pose and eternall counsell of God (for absolute ordinance we vse not in that mater) and the sinne of mā, that we plai∣nely affirme: that mā when he sinned, did neither looke to gods will, gods counsell, nor eternall purpose: but did al∣togither consent to the will of the deuill, which did mani∣festly ganesay gods reueled will. And therefor do we af∣firme that neither was the purpose nor counsell of God any cause of sinne: but we say with the Apostle that by o∣ne man did sinne enter into the world. The cause whereof was the malice of the deuill, and that fre consent of man

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 abso¦lute ordinance (which maner of speaking I say we abhor∣re) 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 ap∣pointed, I will not folow you as a God.

We say not that gods ordinance is the cause of re∣probation, but we affirme that the iust causes of reproba∣tion 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 ca∣me. These causes I say of sinne, death, and damnation, a∣re plainely noted vnto vs in gods holie scriptures. But w∣hy it pleased God to shew merice to som, and deny the sa∣me to others, becaus the iudgementes of God are a deuo¦ring depthe, we enter not in reasoning with him, but with all humilitie render thankes to his Maiestie for the gra∣ce 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 con∣uict your vennemous tongues of a most malicious lie.

Now to your wordes.

THE ADVERSARIE.

The Lord reasoneth with the inobedient Israelites which did forsake him saing: 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 prede∣stination, ye shall learn in experience, that the immuta∣ble decre of God, is most iust by the which y^e 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.

THE ADVERSARIE.

Now I intend with the helpe of God to answer to the argu∣ments which they that be intangled with this error vse to alledge for the proof thereof, 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 rea∣der 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 scrip∣tures thre maner of waies, that is generally, specially, and most specially of all. first we be all chosen and created in Christe Ie∣su as Paule witnesseth to the Ephesians in the first and se∣cond chapter, and conforme to this election he lightned all

[ 3] them that cam into the world, and calleth all men to repentance bothe greate and small, 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 com∣mandeth 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 depar∣ted an innumerable multitude which will not forsaik such thin∣ges [ 5] but for their own lustes. Here departed Cayn with the mon∣strouse Giātes, cruell tyrants, and bloodie hypocrites, and all per∣secuters which shed innocent bloode. here departed Epicurus with all his bellie gods: among which was the riche glotton which dis∣pised 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 depar∣ted 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 de∣parted Demetrius the siluer smithe with such as will not forsak•• their filthie lucre. Amongest which were the maister and ma∣stres 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. A∣mong 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 cal¦ling, Christ commandeth them to take vp their crosse and folow him. And thus to continue to the end: this is the third and last ele¦ction of which saieth the Lord: I haue chosen the in the fire of tri∣bulation. 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

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 cho¦sen 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, foras∣much 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 ob∣tein [ 8] such victorie of their ennemies, that their warfare is now be∣com 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, ye affirme that electiō is takē in the scri∣ptures thre maner of waies. That is (as you say) General∣ly, 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. 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 lea¦ue 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 gi∣ueth 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 know∣ledge

of God and a vocation of purpose which apperte••∣neth to gods children onely I fynd in scriptures. 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 nei∣ther scripture affirmeth, 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: but what will ye thereof conclude. Er∣gò say ye: all are elected in him to lief euerlasting: I deny your consequence. And say that albeit man be indewed w^t the light of reason and vnderstāding which no doubt pro¦cedeth 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 il¦lumination serue thē, the Apostle doeth answer you, that they may be inexcusable: w^c reason, if it satisfie not your curiositie, 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 ha¦ue 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 righteous∣nes, orels do drink of the stinking pudles of mannes do∣ctryne, then that they will receaue those holsome waters of lief w^c Christe Iesus giueth to his Churche, then haue you proued no part of your purpose. And wōder it is y^t in y^e wordes of y^e Prophet ād in y^e wordes of our master Christ Iesus also, ye se not a plaine differēce made. for y^e Prophe∣te 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 w^t 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 ma∣ke

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 the∣reof, 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 cal¦led the deuill, long before that the holie Gost maketh any mētion, that it entred in to his heart to betray his master.

It may appere to some that in heaping of your ex∣emples and histories, 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 Chri¦ste which by the eternall purpose of God, be especially ele¦cted 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 espe∣cially 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 ven∣geance 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 reuela∣tion which ye haue receaued of late in your perfection.

That ye place vs with the hole band of the Stoikes who with their destinie play fast or loose and that of ne∣cessitie which as you say passeth the conning of all iu∣glers. Althogh we do not greatlie feare the force of your sentence, yet must we appeale to a more righteous and in∣differente iudge, that is to the Lord Iesus: to whom all iud∣gemēt is giuē. ād in y^e meā tyme we further must require such as be indifferent in this mater to iudge betwext you ād vs, whether y^t we or ye be those y^t play fast or loose in

that which ye skoffingly call destinie and stoicall necessi∣tie, and we call gods eternall election and purpose immu∣table. We affirme that gods election in Christ Iesus is so certen ād his eternall purpose to saue his churche is so cō∣stant, that against the faith of gods elect shall not the Por∣tes and gates of hell preuale in the end: that neither can lief nor death, thinges present nor to com seperat and dis∣seuer vs from the loue of God which is in Christe Iesus. That this foundation is stable the Lord knoweth his own: 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 (w∣hich also is the gift of God) doeth so reule and reign in our heartes, that albeit the flesh lusteth against the spirit yet a∣re 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, y^t 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 ac∣cording 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. Frome the third kind of election, which ye call most espe¦ciall 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. 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

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, did at a∣ny 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, 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 be¦fore I noted to witt that ye haue a further fetch in this ma¦ter then your rude scholers vnderstand at the first: 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 opi∣niō of your greatest Angelles I am able to proue by suffi∣cient 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 iusti∣ce which before he looked for in the law was becom to him as domage and doung, to the end that he might win∣ne Christ, and be found in him not hauing his own iusti∣ce which was of the law, but that which was by the faith of

Christ Iesus. he addeth: Not as thogh I had already attei∣ned 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 compre∣hended of Christe Iesus. Brethren I think not with my self to haue atteined to the mark, but one thing I do for∣getting 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 of¦fered to man in Christe Iesus. for with the Pelagians and Papistes ye are become teachers of fre will, and defen∣ders of your own iustice. for how coldly ye speak of Christ Iesus and his power, these your wordes may wit∣nes. 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 mi∣tigate 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 Chri∣ste Iesus his sonnes saik, preserue his Church from your pestilent vēnom. 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

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 prede∣stination is easely soluted, 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 re∣probated som other men afore the world. The first part of this ar¦gument 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 the∣re is no such word nor phrase in the hole scripture but gods ele∣ction afore the world, is generall to all men, as his calling is ge∣nerall without respect of persons. This is all redie sufficiently pro∣ued, 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 per∣fourme. [ 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 notwith∣standing he atteined not that, wherunto he was chosen, but be∣came a reprobate, abusing the goodnes of his master. God is no hy¦pocrite, which calleth men owtwardly, and forgeueth debtes o∣nely 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 dark∣nes

better then light, And as Esdras saieth thei kept not that which was sowē in them. whereof we may gather that they be∣com reprobates, 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 ho∣lie Gost. Cometh not this vnto the, because thow hast forsaken [ 6] the Lord thy God. further that this is vntrew, where so euer the∣re is election ther is also reprobation of the same kynd, it may be easelie proued by the inconueniēce which cometh therof. 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 o∣ther place. 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 fal∣se, 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 en∣treated 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 de∣parte 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 w^c in our names ye falsly forge either by adding such patches as in our writings cā neuer be foūd, orels by so peruerting our mindes, yea and the minde of the holie Gost that if pos∣sible 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 cau¦seth

you to peruerte ād writhe wordes well spokē and rea¦sons 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 reproba∣tion of the same sorte. Shew that clause I say of the same sorte and I will confesse that ye haue red more then I ha∣ue done, of that mater, which neuertheles I hardly can be∣leue. But to the end that the simple reader may vnderstād how we do reason of election and reprobation by the con¦trarie effectes I will adduce not our reasons lately inuen∣ted, but twentie yeres ago committed vnto writing by that notable instrument of God Iohn Caluin, who thus speaketh, wonder it is saieth he that Chrisostom did not call to mynd that it is the election of God w^c maketh dif∣ference 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 w^t 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 pas∣seth by, do languishe in their corruptiō, till they be con∣sumed. 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 cau∣se of the difference be soght, why som constantly conti∣nue, and why others fall away by instabilitie, none other cause may be assigned, but that the eternall God sustei∣neth 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 y^e diuersitie w^c we sein mē y^t 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

diuersitie amōgest men. We ask what is y^e cause of this. If ye answere education w^c 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 perfourman∣ce. 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 refu∣se it, ye haue said nothing to the purpose. for we still de∣mād, if God may not (if so it pleased his eternall wisdom) frame and forme the will of the one to as great obedien∣ce 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 as∣well his elect whom of mercie he calleth, by faith iusti∣fieth, and by his holie Spirit sanctifieth, and in know∣ledge 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 sha∣dow. for our reasons do stand as I haue shortly rehearsed which you be neuer able to moue. Trew it is that Iohn Caluin thus writeth: Inter electos & reprobos mutua est relatio, That is betwext the elect and the reprobrate (sai∣eth 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 Ca¦stalio

forged. Becaus ye wold not forgett your merie ta∣le of your Iew, ye boldly denie that gods election hath respect to his contrarie reprobation. But when ye should come to the plaine demōstration thereof, ye are compel∣led 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 con¦trarie 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 in∣cest with his daughters. Consider the vanitie of your rea∣sons and be ashamed. Ye can not denie, but this word E∣lection 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 sai∣eth: hath God then reiected or refused his people? God forbyd. 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 we∣re a residue or a few nomber left according to the electiō of grace, that is according to the fre election, and not ac∣cordīg vnto workes. And after he saieth that which Israel seketh, it hath not atteined vnto: but the election hath at∣teined vnto it: but the rest were blinded, whether that this phrase doeth not plainely proue that election in this pla∣ce hath respect to his contrary, reprobation, let the indif∣ferent 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

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 suf∣fered 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 vn¦to 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 de∣nied but that election, (from the which all these former graces flow to the elect) hath contrarie respect to reproba¦tion. 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 af∣ter 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, 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? Im∣pudent lier (which of vs hath promised vnto the or vnto any of thy pestilent sect, that which he hath not perfour∣med? Examin thy conscience, and denie if thow canst, but more hath bene perfourmed vnto the, then euer was pro∣mised, yea euen when thow diddest deserue to haue bene abhorred of all honest men: and yet without fear or sha∣me doest thow accuse vs that we should accuse God of hy¦pocrisie and that we wold make him a dissembler like vn∣to 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

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 lar¦gely as ye do here to wit, y^t because in a Parable it is said that a kinge called many to the mariage, Ergò God ele∣cted all by his generall election. Then it shall folow that all lords and masters shall alow and praise their stewardes and seruants, that deceaue them. for so is affirmed in a pa¦rable, 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 i∣gnorance. Of gods cōstant fidelitie, of his promises of the causes why y^e reprobate are more ād more blynded, we ha¦ue before somwhat spoken and after will haue occasion to repete the same.

When ye wold be sene most craftie and subtill, then appereth most your ignorāce and vanitie. To proue an ab¦surditie 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 af¦firme him to be) then must it nedes folowe, that there be mo Christes of whome ••ome must be reprobate: and the∣reupon ye bring in your foolishe tale of your Iew.

First I answer, you according to your merie dispo∣sition, 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 & Patien∣tem. Assuredly your vnreuerēt iesting in these secrete my¦steries of our redemption, and these scoffing tantes in ma¦lice casten out against the eternall Sonne of God, and his vndoubted veritie, deserue none other answer. but yet

partly to let your ignorance appere, and partly for the in∣structiō 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 ab∣surditie is none of our doctrine. for we haue neither writ∣ten 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 reproba∣tion. But to grant you somwhat, and not to hold you so streit, let it be that so we had written, what should right∣ly thereof folowe? that there must be mo Christes, of w∣hō 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 mi¦nor and in the conclusion, where we put election and re∣probation in the Maior, which is not lawfull in a good ar∣gument. 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 trou∣ble the simple with the termes of the artes, which most vn¦willingly I do.

The seconde falla•• and deceat, lieth in the ambigui∣tie 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 espe∣ciall

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 w^t 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 e∣uerie 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 reproba∣ted and so must be damned. Who seeth not here your va∣nitie, yea your most malicious cauilation, who labor to impute vpon vs that which did neuer enter into our hear∣tes. 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 nei∣ther electiō, saluatiō, nor lief to man nor to Angell. And so in respect of his humanitie frō the w^c he in no wies can be seperated he is called y^e elect. Cōclude now if you cā. there must be mo Christes of whō sō must be reprobate

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, w∣ho is the father of lies and of all such as continue in blas∣phemie against God. Gather now what absurdities ye ca••

THE ADVERSARIE.

An other argument gather they furth of gods prescience, but I will first borow an argument of them concerning the prescien∣ce of God. And then God willing I shall answere to theirs. Paul saieth: Those which God knew before, he also ordeined them be∣fore that they should be lyke fashioned vnto the shape of his Son∣ne, that he might be the first begotten Sonne among many bre∣theren, but God knew all men before, Ergo be ordeined all men before, that they should be Christes brethren lyke fashioned vnt•• him. The first parte of my argument is Paules saing, The secon∣de ye can not deny, and the conclusion is formallie inferred of bo∣the 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 pro∣fit. 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 se∣cond proposition. And so because that there be foure ter∣mes which in the schooles be called scopae dissolutae, the argument is deceatfull and fals, althogh the forme ap∣pere good. Thus I trust in your own cōscience you think your argument fully and rightly soluted. but yet that nei∣ther ve shall haue occasion to bark againe, neither yet that the simple reader shall take paine to reade these vai∣ne argumentes withou•• all frute, I will adde somwhat mo¦re, and will plainely proue my solution to be good. In the

first proposition I say, where saint Paul saieth, whom God for•• knew, 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, 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 Maie∣stie, 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 y^c reprobate as he did his elect: I haue my assurāce of Christ Iesus, of his own plaine wordes, sayng, to the fals prophe∣tes I neuer knew you, depart from me ye workers of ini∣quitie. 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 the∣refor I fear not to affirme that God did neuer foreknow Iudas, as that he knew Peter. Cōsider and be sober. Ye go forward to our argument and say.

THE ADVERSARIE.

There argument concerninge gods preascience is this. God knoweth al things before they be don••, gods presciēce or forknow¦ledge 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 pro¦bable at the first blushe. But I pray the reader to mark first how these men put no difference betwext the foreknowledge of God

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, 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 proui∣dence 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 there∣for remitting the reader to the same place: I say to you. that if ye imagine in God a prescience, and foreknow∣ledge, 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 kno∣weth 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 Ieru¦salem, and the compleint of God against the house of Is∣rael. 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 one∣ly) 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 punishe∣ment, and of his veritie and sentence to be approued, al∣waies stable and constant, why that God shall not will both the death, and destruction to com vpon the stubbor∣ne

inobedient, I se nother absurditie to folow neither scripture repugning: but after in answering to your distin¦ction which ye make the betwext gods will and his permis∣sion I purpose to entreat this mater more largely. You procede sayeng.

THE ADVERSARIE.

Secondly these men think that gods foreknowledge cau∣seth all things to com to passe of necessitie, 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, but Paule was not a per∣secuter 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, the∣refor 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 af∣firme 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, not∣withstanding

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 diffe¦rence betwext the foreknowledge, 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 cau¦se that Paul was a persecutor, that therefor the foreknow¦ledge of God, his eternal purpose coūsell and will w^c 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 w^t Paule in preaching to the Genti¦les, thē did your knowledge, for y^e 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, and cal∣led him by his grace to the end that he might reuele his Sonne Christ Iesus by him: for the which he vnfeanedly thanked the goodnes of God, who made him strong in Christ Iesus to be faithfull in that office, 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 effe∣ctually and by the power of his spirit doeth he so worke in them the motions that be aggreable to his holie com∣mandments, that they striue and contend against their na¦tural corruption: but iustly leauing the reprobate to them selues and to sathā their father, they willingly folow wit∣hout all violence or compulsion of gods parte, iniquitie

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, co∣unsell 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 he∣re [ 2] after also must more largely entreat. Of your know∣ledge 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 purpo∣se of the holie Gost, that I am partly ashamed in your be∣half. Doeth Christ in that place absolutely affirme, that ei¦ther 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 w∣hich 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. for there vpon ye conclude what Pilate might haue done, and yet did not the same,

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 ac¦comptes, what iudgement he pronounced, not to the Em∣peror onely, but to the soueraigne God who as he hath ap∣pointed and established autoriteis, so shall he seuerely re∣quire of their hāds an accompt, if vnder his name they v∣se tirannie or pronounce fals iudgemēt. This I doubt not is y^e true ād simple meanīg of y^e text, ād not as ye ignorāt∣ly orels maliciously collect, y^t Christ affirmed that Pilate had power not to adiudge him to be crucified, but to deli¦uer hī. The holie Gost affirmeth y^e 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 o∣ne 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, as ye had to write the∣se 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 wri¦te and vtter your vēnom: so he being auaricious and a dis∣sembling hypocrite did of a fre, consenting heart reserue a portion to him self, offering a parte to the Churche of

God, with protestatiō that it was the hole some, thinking therebie to haue obteined the commendation and praise which hypocrites deserue not. 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 abu∣se the simplicitie of our brethren, neither yet make prote¦station of that thing before men, affirming that to be trew which our own conscience knoweth to be fals. But now to the rest.

THE ADVERSARIE.

Here I think it is good to answere to their obiectiōs, which they collect of Peters denying of his master. If these thinges, w∣hich 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, 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 ta∣ke libertie frome Saul, from the men of keyla, neither from Da∣uid 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 do∣ne. [ 3] In so much that their doings were plaine contrarie to the prophecie of God, And yet was God true. for he did foresee

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, 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, as Peter did against his master Christ Iesus: that Dauid affirmed the expressed contrarie to that which God had pronounced, and that God had ap∣pointed 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 vn∣thankfulnes 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. Verelie, verelie I say vnto the, that the cock shal not crowe till thow shall denie me thrise. Which wordes leaue neither libertie, fredome nor power to Peter to pro∣uide 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 Sau∣le•• 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 fide∣litie of those that were in keyla. Be iudges now your sel∣ues

how far different be the wordes spokē to Peter, and the wordes spoken to Dauid. Ye procede.

THE ADVERSARIE.

But now to returne to our purpose. if I shall grante that all thinges of mere necessitie must come to passe according to the pres∣cience and fore knowledge of God, then had Adam afore the tra••s∣g••••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, for∣asmuch [ 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 vn∣done what so euer pleaseth him.

ANSWER.

Before I answer to the absurdities, which of our do∣ctrine ye collect, I must in few wordes put you in minde, that verie foolishely ye ioyn the fre will of A∣dame with the free will of Christe Iesus, 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 weak∣nes you be neuer able to proue at any tyme to haue bene in Christes will. further the will of Adam was alwaies vn∣der 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 neces∣sitie must com to passe according to the prescience and foreknowledge of God, then had Adam afore his trans∣gression 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 ef∣fect. but for the better vnderstanding hereof, we must ad∣uerte and note that which before we haue towched, and promised after more largely to entreat the same. to witt

that gods prescience and foreknowledge is not to be sepe∣rated from his will and decre, 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 fo∣resee 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 iudge∣ments) 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 crea∣te all thinges (of Salomon and Paule we haue before de∣clared) to witt for his own glorie to be shewed: the glorie I say of the riches of his mercie towardes the vessels of mercie, and the glorie of his iustice and most iust iudge∣ments towardes the vessels of wraith. And that this eter∣nall counsell of God should take effect as he had purpo∣sed, 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 en∣nemie to God, and to mā, his good creature, and first pow∣red in vennom into the heart of the woman, which after∣ward she powreth into the heart of Adame: to the which bo∣the 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 vendi∣cat

or challenge to them selues the power of the God head of minde a••nd purpose (so far as in them lay) to thrust dow∣ne, 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 ma∣ter 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: nei∣ther yet could any policie or chance impede or transfer∣re the same to any other tyme. For how oft Christ was afo∣re assaulted, the Euangelistes do witnes: But alwaies his answere was: my houre is not yet come. And what impe∣dimentes 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 de∣layed, till after that feast: But all these were shortly ouer∣throwen, and Christ did suffer in the verey tyme appoin∣ted as he before had forespoken. But now to the instru∣mentes 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

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 wil∣lingly 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 compul∣sion 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 no∣thing but foresee these thinges and so permitted them (as after you speak) to folow their own train, that he wor∣keth 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 pur∣pose 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 blasphe∣mie, and say that I deliuer the deuill, Adam, and all the wicked frome sinne, of the which I make God to be au∣thor. To the first I haue answered before, that as I sepera∣te not gods foreknowledge from his counsell, so do I af∣firme 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. 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 ma∣tron or chaste virgine should be deprehended alone by

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 ignomi∣nie 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 w∣hen 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 com∣pell 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: 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: O man what art thow that darest reason a∣gaīst 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 e∣uen when they serue most effectually to gods purpose. 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 o∣beyīg the tēptatiō looked not to y^e 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 satis∣fie you, yet shall they be a test••monie what is our do∣ctrin: and as I trust shall also be a reasonable contentation to the godlie and simple reader. More wold I haue spoke••

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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, not∣withstanding that God in his eternall counsell had de∣creed his fall, and that becaus no violēce, as before is de∣clared, was done vnto it. The will of our master and Saui∣our 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.

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, 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 wis∣dom, infinit in goodnes, infinit in iustice, and infinit in power: so doeth he most constantly, most frely, most iust∣lie 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 an∣ger 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 pre∣serue his small flock, from your pestilēt vennom, ād most dangerous heresies, and stoppe your blasphemous mow∣thes, that thus dare ieaste vpon God, as if he were one of

your companiōs sayeng, Then is he a goodly wyse God, Then is God bounde him self &c.

THE ADVERSARIE.

The thirde argument gather they vpon that which is writ∣ten to the Romanes the ninthe chapter afore the children were borne that the purpose of God by election nught 〈◊〉〈◊〉, it was said, the elder shall serue the yonger•• as it is written, Iacob haue I lo∣ued, but Esau haue I hated for the true vnderstanding of this scrip∣ture, 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 the∣re [ 2] was no such thing spoken afore their birthe (as thow may plai∣nely 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 Malachie 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 fre¦grace, [ 4] Esau he hated because of his wickednes, for the Lord abhor¦red 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 Ia∣cob. 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 y^t Iacob is belo••ed, it cometh of the fre grace, and goodnes of Go••

and that Esau is hated, it cometh of his own euill deseruing, con∣forme 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•• ye (folowing the prophane subtilitie of Castalio) make v∣pon the wordes of the Apostle written in the nynth chap∣ter to the Rom. is neither able to iustifie your error, nei∣ther 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 na∣tions 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, 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 ig∣norant wresting of the text: for in euerie one of Paules sentences, he striueth directly against your error. for whe∣re he saieth: Rebecca conceaued of one, that is of our fa∣ther 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 se∣cludeth 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 wor∣kes to com, to be any caus of gods fre election. For if he wold haue persuaded men to haue beleued that God had

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••ēt∣ly 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 ele∣ction, and after with his kingdome. But the plaine contra∣rie way to this, we se the Apostle vseth, pulling man alto∣gither 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, 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, befo∣re 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 Ia∣cob, 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, 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 re∣treat or call back one worde. We do not denie but the di∣uersitie was also established betwext the two nations: but that the heades should be secluded, that are ye neuer able

to proue. But rather the battell, which did beginne in the mothers wombe, was established, and confirmed by the o∣racle 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 pro∣mes touching his own person? The wordes of Isaak do witnes the contrarie: for he saieth, 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 po∣sterities, 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 Da∣uid, and did continue, to the daies of Ioram (son of losa∣phat) 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 e∣state, as the Apostle doeth declare, that all the faithfull Pa∣triarkes had. Iacob wold not haue interchanged the com∣fort, 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 An∣gelles 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, 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

extended further then to temporall thinges, yea that ra∣ther 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 ha∣ue [ 2] I hated are not written in Genesis, neither yet are spo∣kē of God vnto Rebecca none of vs denieth: but that w∣hich ye thereof inferre, to witt that therefor they are not to be referred to that sentence, which Paul alledgeth, be∣fore 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 whe∣ther 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 tri∣bes of Iuda, Beniamin, and I ••eui, were by the miraculous work of God, after the bondage of 70. yeres set at liber∣tie and broght againe to Ierusalem, in which they did reedifie the temple, repaire the walles, ād beginne to mul∣tiplie, 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 peo∣ple to the remembrance of those great benefites, were be∣come euen like to the rest. The Lord therefor did raise vp

his Prophete Malachie (who was the last before Christ) sharply to rebuke and plainely to cōuict this horrible in∣gratitude 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 ha∣ue 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 lo∣ue of God, and Esau from his hatered: or that it was not ra∣ther 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 boso∣me. for where he saieth, was not Esau brother to Iacob, he wold put them in mynd that Iacob had no prerogatiue a∣boue 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 con∣stantly 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 o∣ther

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 fol∣loweth: Iacob haue I loued, Esau haue I hated: and the cau∣se 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 sel∣ues 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 og∣ht they to be referred? Did the Apostle speak thē at all ad∣uenture, without respect to any thing folowing? I trust ye will grant asmuch as God spak, to witt that before the chil∣dren wer born God said, The elder shal serue the yonger. and then I pray you answer whether ye think, that the pre∣ferment 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 Pro∣phete 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 o∣nely 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 col∣de, 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 (w∣hich 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 e∣stablished hatred is, there is death: but vpon Iacob and v∣pon his sede (spiritual I mean) was established the loue of God, as the Prophete affirmeth, and our Apostle most pro

foundely alledgeth: and vpon Esau, and vpon his posteri∣tie 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 yon∣ger, ioyneth this sentēce: as it is written, Iacob haue I lo∣ued, 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 el∣der shall serue, that expōdeth the Prophete, God hated E∣sau: 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, pro∣nouncing 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, as is declared, spake them after: by the which he sendeth them to the ancient loue of God. which begā be∣fore 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 mo∣thers 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 wic∣ked) that they did not alledge, that any cause was either in their father, or in them, why that they, or he should be pre∣ferred to other nations, and specially to the Edomites, w∣ho 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 eter∣nall

trueth, that it was not for their righteousnes, that Is∣rael receaued the inheritance, but onely becaus God fre∣ly 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 y^e 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 sa∣me, neither yet our Apostle in applying boeth those pla∣ces to the spirituall benediction, lay the sede of Iacob a∣gainst 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 iust∣ly haue bene demanded: what prerogatiue hath Iacob a∣boue Esau? Moises the Prophete and the Apostle do ans∣wer, assuredly none, except onely grace, which made dif∣rence betwext them, whom nature in all thinges had ma∣de 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 fa∣ther, whom if Paule should haue compared with the Israe∣lites, they should haue complained of iniurie done vnto them•• And his reasons had bene easely dissolued. for if he had said, y^e electiō of God is fre, ād hath respect to no wor∣kes, and had broght in the sede of Abraham elected, and the sede of Cham reiected and accursed, for proba∣tion of the same, they sodanly should and iustly mi∣ght haue replied, Cham mocked his father, and therefor was he and his posteritie accursed, and so had God res∣pect to workes: But the Apostle loketh more circumspe∣ctly 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 befo∣re he was born, as Moses laieth to the charge of the Cana∣nites. And so I perceaue in a part ye do. for in the end

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 wor∣des 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 co∣meth of me.

In which affirmation, 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 cōfoun∣ded y^e sede of Abraham, who by gods own mowth was bles∣sed, 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 ho∣nor 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, that Esau was hated for his euill deseruing, were neither spoken to him nor to his posteri∣tie, but they were spoken to that people whom God had preferred to all nations of the earthe, to whom he had she∣wen his manifold graces, and to whom he had bene salua∣tion and help, euen in their most desperate calamitie. But then fore their defection from him and for their Idola∣trie committed, were become most afflicted and misera∣ble, 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 w^c wordes he repressed the grudgeing ād y^e murmurīg of the people, who in their miserie did rather accuse God of cru∣eltie 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 for∣mer aige is now turned to ignominie and shame. What is the cause? it lieth not in me. for as I am eternall and immu∣table,

so is not my hand shortned this day, neither yet my power diminished, more then when I did deliuer the fro∣me the bondage of Egipt. In me is thy health now, as, it was then, yf that thy sinnes did not make seperation bet∣wext the and me. Plaine it is first that here no mention is made of Esau, nor Edom, but of Israel onely, and secon∣darely that God speaketh nothi••g in this place, why he did first elect Iacob, and reiect Esau, but why it was that Is∣rael which some tymes was honorable, ād feared of all na∣tions, was then becom most miserable, and afflicted on all sides. Except that you be able to proue that Esau commit∣ted 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 Moi∣ses, to the interpretation of all the Prophetes and to the mind and strong reasons of the Apostle, who plainely de∣nie 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 ho∣lie, and to walk in good workes, which God hath prepa∣red. But euerie reasonable man knoweth, what difference there is betwext the cause and the effect. Election (in w∣hich I include the fre grace and fauor of God) is the foun∣taine 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 inter∣pret ād applie the sacred word of God. Thus ye procede

THE ADVERSARIE.

Their fourth argument, 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 ordei∣ned and made som to saluation and som to destruction and damnation [ 1]

But for the more perfect vnderstanding of this place afo∣re 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 pot∣ter breaketh the vessell, wherin is found an incurable faulte, so God destroieth the man in whom there is found obstinate wicked∣nes [ 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 destru∣ction. for as the Potter maketh no vessel to breake, yet not with∣standing 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 lo∣seth 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. how art thow then turned into bitter, vnfru∣tefull, 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 ves∣sel which is e••ill is broken, whether it be made to honest or disho∣nest vses: yea thogh it were made of gold. And as it appereth plai∣nely 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 mo∣re honest vse, the•• his signet? yet seest thow that if it becom noght, [ 7] it shall be broken & distroied. Againe euerie good vessell whe∣ther it be made to honest or di••honest vses it is kept and not bro∣ken. 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 she∣weth

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 accep∣ted, 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 shar∣des 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 Iere∣mie 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, which the•• he intreated. Which was to assure the Iewes that God wold e∣ie•••• 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 appe∣reth to repugne to gods promes, who had pronoūced that to Abraha••, ād his sede he wold giue y^t lād for euer. Much trooble ad cōtradiction (as may be sene) did y^e Prophet suf∣fer 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 sa∣me. Amōgest w^c this was one, V^t cōmanding hī to go dow∣ne to a potters house, he promised to speak w^t him there. That is, to giue vnto hī further knowledge and reuelatiō

of his will, who when he cam, found the potter as is writē making a clay pott vpon his rote•• and turning whele. w∣hich Pot in his presence did break, but the Potter imme∣diatly gathering vp the Pot sherdes, did fashion and for me it a new, and made it a nother vessell, euen as best plea∣sed him: And thē came the worde of y^e Lord vpō y^e Prophe∣te 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 dow∣ne 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 togi∣ther, 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 euerla∣stīg, whom our Apostle calleth vessels of mercie, and hath left others in their own corruption and perpetuall con∣demnation. 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 ex∣position to the other. but rather the Apostle hath respect, or at least alludeth to the saing of Isaiah, which thus spea∣keth: Wo to be to him that striueth with his maker, the vessel of clay with the Potter of clay, Shall the clay say to his potter: what makest thow: In which wordes (as be∣fore 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

Potter did not to the clay, of which he maketh the diuersi∣tie 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 soe∣uer he giueth it (for the matter and substance of it, 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 repro∣bation are most iust, but yet we say, that they are incom∣prehensible 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 proce∣deth 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 da¦re 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, 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 wor∣des

of the Prophete, w^c ye adduce proue. for in y^t place, the∣re is no me••tio•• made of creatio•• but of plātatiō, w^c is a th••g far differēt frome creatiō. The substance w^c was before is plāted, y^t by manuring, ād trauale of the plāter, it may be better, but creatiō importeth the being of the substāce, w^c before was not. And so the Prophete in this place, w^c ye al∣ledge to proue that God created all men to be good, mea∣neth 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 wil∣līg after speak. How that God remaining good for euer, ma his creature fel frome his original goodnes, I haue be∣fore spokē, a••d therefor will not now trooble the reader w^t [ 5] the repetitio•• of the same. In the differece w^c ye make bet∣wext the vessels w^c y^e potter mak••th, some to serue y^e table and some y^e kitchi••g, or priuie, of w^c he breaketh none, but such as be faultie, ye vtterly dissagre frō the mīd ād plai¦ne wordes of the holie Gost. for S. Paul calleth not the ves¦selles of honor, prīces, or prophetes, and Apostles, and the vessels of dishonour, the laborers ād inferior sort of mē, but the one he calleth y^e vessels of mercie, ād the other he calleth y^e vessels of wrath. The one he feareth not to affir¦me to be prepared ād ordeined to destructiō, y^t the seuere iudgemēt of God agaīst sinne may appere in thē: the other to be prepared to glorie, y^t the riches of his mercie may be praised for euer. This plaine simplicitie will not the Apo∣stle 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 vnho∣nest 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 y^t God wold depriue hī frome his kingdome, ād frome y^t seat of Dauid, in w^c vnworthelie he did reigne. If he was the re∣probate, thē althogh he was kīg, yet was he the vessell of dishonor for these wordes, althogh he were y^e signet in my right hād, are not spokē to declare y^t in verey dede he was

the signet in the hād of God, but are spokē agaīst the foo∣lish presūptiō of hi••, a••d of the Iewes, w^c liuig most wicked¦ly, did yet neuertheles brag, ād boast that God could not leaue the seat of Dauid voide: but y^t one of his sede must for euer sit on it. And this is euidēt, if the text be wel mar¦ked. for where he saieth althogh he were the signet, he suf∣ficietly declareth, y^t so he was not, ād so I say y^t those wor∣des proue nothīg of yo^r purpose. for first must ye proue y^t 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 y^t he was elected to the lief euerlasting because it is said, that albeit he were a signet, in y^e 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 y^e potter, of y^e husbād mā, ād of y^e Magi∣strate, 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 o^r dulsēses, thē y^t their is in y^e 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.

THE ADVERSARIE.

Where ye replie w^t that it lieth not in mānes will or ronning, but in the mercie of God, I answer, by the same sentēce y^t we may both will ād rōne, which is cōtrarie to your hole purpose ād doctri∣ne, [ 1] ād yet saieth the Apostle, our saluatiō depēdeth of the mercie of God, for it is his fre gift. The Gētiles w^c for their, wickednes wer reiect of God, in vaine should they either wil or ronne w^tout 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 ab∣iect, 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▪ for there we must vnder stād that whē it pleased God to offer vs his mercie, yet without we

[ 2] both will and ronne, we shall not obtein the reward, notwithstan¦ding neither for our willing or ronning, are we worthie to recea∣ue saluation. for it is the fre gift of God, which he giueth to vs o∣nely [ 3] for his own mercies saik. God offered saluation to Ierusalem not for the deseruing, but of his m••rcie, yet obteined they not sal∣uation, because they wold neither will nor ronne. As Christ sai∣eth, 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 peris∣hed. Wherefor vnto our saluation is required chiefly the mercie of God, as the onely sufficient, and the efficient cause thereof, w∣herby 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 thank∣full for the benefits which we haue frely without our merits re∣ceaued, 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 wor¦des 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 pro∣ued? 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 y^e 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

was anie cause of their election: the contrarie whereof we haue before proued. 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 o∣ne good thoght. We further affirme, that except with all humilitie, the fre grace offered with thankes giuing be re¦ceaued, 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, 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 son∣ne to be the beginning, the middes, and the end of our san¦ctification, 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 te∣stimonie to it. And I pray God to retein you in that mynd, that vnfeanedly, you may beleue ād cōfes, that w∣hat vertues or good motions that euer be in you, be the onely effects or fruites as ye call them of your reconcilia¦tion, 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 occa∣sion to repete som againe. And therefor we procede. Thus ye write.

THE ADVERSARIE.

Here with great vehemencie ye alledge these wordes of Paule, who hath ben able to resist his wil, of which saying, ye in∣ferre [ 1] that God without any cause knowen to vs hath reprobated, and damned many, against which wil, no man can resist. The∣se

wordes did Paule write because he did foresee, that of his for¦mer sainges som deuelish disposed persons wold take occasion to [ 2] burden God with vnrighteousnes, as ye do, making him the au∣thor 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 im∣mutable decre of God, so many do perish. further ye this affir∣ming [ 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 wor¦kes 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 kin∣ges 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

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 ful∣filled, 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 mer¦cifull 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 Apo¦stle 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 hea¦uen 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 su¦preme 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 principal¦les of o^r faith do teach vs, that as in God there falleth no i∣gnorance, 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 princi∣palles

of our faith do we grounde our doctrine, and not v∣pon 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 cau¦se 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 a∣re gods works full of crueltie, miserie, damnatiō, and de∣structiō, and so of two thinges, ye accuse vs, and the thir∣de 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, how beit he had neuer sene arte nor studied the same. But seing that thow and thy most pestilēt sect, be not con¦tent 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 re∣quire 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 w∣hich 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 ven¦nemous tongues, that neither ye be permitted thus open¦ly to blaspheme gods Maiestie, neither thus maliciously to sclander innocentes, and to offend y^e 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

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 plai¦ne 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 re∣probate, 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 y^t be, which deserueth praise. Mā the∣refor falleth (gods prouidence so ordeining) but yet he fal¦leth 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, y^t he so tra¦terously declyned frō his God? Lest that it might haue be¦ne, 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. The∣refor let vs rather behold the euident cause of damnatiō in the corrupt nature of mankind: then that we shall pre∣tend to searche it being his and vtterly incomprehēsible in the predestination of God. neither yet let vs be asha∣med, 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

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 consi∣dered, 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 defec∣tion 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 ••o∣nor 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 no∣ne 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 wil¦lingly 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 fin∣deth

in him self the cause of his miserie, what shall it pro∣fitt 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 bru∣tishe and dull but they shall fele the sense of sinne gra∣uen in their heartes. Therefor in vaine is it, that vngod∣lines goeth about to absolue man, whom his own con∣science 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, 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 sin¦ne. Let the indifferent reader iudge with equitie: if iu∣stly we be accused of that blasphemie, which so openlie we abhorre. but yet in the same book he bringeh furth a te∣stimonie of Augustine who thus writeth, These be the great workes of God (saieth Augustine) broght to pas∣se in all his willes, and so wisely broght to passe that whill the nature of Angell and man had sinned, that is, had do∣ne 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

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 thin∣ges 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 be∣ginning of our faith is indangered, by the which we pro∣fesse 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 there∣to 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 y^t one thing should appere to lacke of our full doctrine, I will recite his wor∣des, which he writeth against the libertines in the 14 chap¦ter 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

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 ex∣pre••••e the same more easely, I say, that God is to be con∣sidered thre maner of waies to work in the administration or his creature. first there is an vniuersall operation by the which he directeth all creatures according to the con∣ditiō 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 w∣hich they se with their eies. And therefor they make natu¦re 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. Whe∣refor 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 cour¦se 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 vniuer∣sall prouidence, that we may learn in all his workes to gi¦ue 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 ex¦cept 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 o∣nely we obtein what so euer strength or power we haue. But this vniuersall operation of God impedeth not, but

that euery ••reature in heauen and in earth retein their o∣wn nature and qualitie, and also do folow their own incli∣nation. 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 som∣times to examin the pacience of his seruantes, or to cor∣rect [ 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 instru∣ments 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. There∣for 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 go¦uerneth all, as he knoweth it to be most expediēt and pro¦fitable: and this he teacheth when by his Ptophetes he sai∣eth 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 di¦rect 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 iud∣ge 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 wor∣kes

of God, and that the creatures which be the infe∣rior causes, are onelie instrume••tes which he hath in redi∣nes 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 As∣syrians 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 do∣heare, rashely and without iudgement beholding no fur∣ther they conclude, That now the creatures do no more work, and so horribly do they confound all things ne∣ther do they onelie mingle and mixt the heauens with the earth, but also they ioyn God with the deuil. ād that chan∣ceth vnto them becaus they do not obserue two most ne∣cessarie 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 prono∣unceth 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 vn∣happie libertines take no head, is, that there is a greate dif¦ferēce betwext thework of God, ād thework of the wicked whē that God vseth him in stede of ā instrumēt. The wic∣ked mā is prouoked to iniquitie ether by auarice, ābitiō, enuie, or crueltie nether yet looketh he to any other end

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 e∣uill. 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 faith∣full, and that he may punish such as haue deserued. Consi¦der 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. W∣hen the message of the losse of all his goodes came to Iob, the sodan death of his sonnes, and so manie calamities, w∣hich all at once fell vpō him. He doeth acknowledge that he was visited by God saing: The Lord gaue all these thin¦ges, 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 de∣uill? 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 creatu∣res, and so doeth vse them to his prouidēce, that the instru¦ment, 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 excusa¦ble, neither yet clean from sinne: and their workes are wicked, and to be damned. for all workes take their quali¦tie of the purpose and the will of the author. Who so euer maketh no distinction betwext these thinges, maketh an

horrible confusion. And such be the libertines, who as be∣fore 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 contra∣rie 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, and heat to the carion, and so ingendreth in it som corruption, draweth to it self nei∣ther 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 wicked∣nes 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 ori¦ginal sinne, we be lyke to the drie and barren grounde, w∣hich produceth no good frute. for our iudgement is cor∣rupt, 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, nor sufficien•• to concea∣ue one good thoght (as Paul doeth witnes) but if we be a∣ble to an•• thing of necessitie that must procede frō God. It is he therefor that worketh in vs both to wil and to per¦forme: he doeth illuminate vs, and lead vs to the know∣ledge of him self, he draweth vs to him self, and by softe∣ning

our heartes, he formeth new heartes in vs. further it is he who moueth in vs a desire of prayīg, he giueth pow∣er 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 ele¦ction: 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 chou¦se, 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 regene¦rat, and newly born to a better and more godlie life. Be∣hold 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 dron¦ken 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 clo¦ked vnder the couerture of gods name, they affirme it to be good. in the which they do greater iniurie, and cōtume lie vnto God, 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: w∣hich thing, these blynd libertines attribute vnto him. And assuredly the God of these men is an Idole, which o∣ght to be more execrable, then all the idoles of the Genti∣les. 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

glorie ye studie vtterly to suppresse) I require as before of all those that be placed in auctoritie by his worde, who∣se 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 accu∣sed, 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, 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, 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, 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, whe¦refor 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 ve∣rie dede the blasphemies of none come so plainely to our eares, as yours do▪ for the verey Papistes, and the insolent of the world are yet ashamed, so impudentlie to lie v∣pō 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 blasphe∣mies, as you cast owt against God, and vs.

We lay to your charge (say you) none other thing then ye your selues do conf••sse, 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. 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 do∣ne, 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 in∣differently kept to all, that no man steal, defraude his bro¦ther, 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 thin∣ges that be cōmanded, and do abstein from all things that be forbidden, that then we obey the will of God. And if we do not that, we can not be acceptable to him. If that a∣ny 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 flat∣ter him self in sinne, and to think, that when they com∣mitte iniquitie against the expresse commandement of God, that then they obey his holie will. If any demand,

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, which is hid frome vs, when that the question is of our duetie. His word decla∣reth vnto vs what he approueth, and what he condem∣neth, with that we oght to stand content, and by the sa∣me, 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 commande∣ment 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 pe∣rilouse 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

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 ans¦wer, 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 accusa∣tions, and for the better instruction of the simple, I will ad¦duce 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 v∣pō the actes of the Apostles the 2. chap. writing vpō these wordes of Peter, affirming that by the determinat coun∣sell and prescience o•• God, was Iesu•• betraied and cruci∣fied, by the handes of wicked men, because (saieth he) Pe¦ter appereth to mean, that wicked men obeyed God, whe∣reof 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 o∣bey 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 proce∣deth frome a voluntarie affection, which earnestly thir∣s••eth to please God, bu•• we know y^t 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 e∣uer transgresseth against his will reueled, hath his cons∣cience 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

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, be∣cause they are theues and murtherers. In the theft ād mur¦ther, 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 abo∣ue 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, y^t is frome a most perfect righteousnes. So that Christ was be∣trayed ād crucified, by y^e hāds of y^e wicked, it was done by y^e ordināce of God. But the treason ād the slaughter, w^c 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 mali∣ce 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 w^t the same. And I appele to thy own cōs¦cience (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, and we most con∣stātly denie. You affirme that if our sayinges be true, that then are the workes of God, full of crueltie, miserie, dam∣nation and destruction.

As before I haue noted somwhat, 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 blasphe∣mously oppugne, to the end, that Ruelers and godlie magistrates, and you your selues also may clerely se,

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 spe∣wing furth the corruptiō of your stinking stomockes in∣fected with pryde, and with contempt of g••ace, haue af∣firmed 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 Theo∣dorus Besa. 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 di∣rection [ 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 wor∣king, but it is not sa••d to be of God. therefore by this wor∣de 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 fal∣sly

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 no∣ne [ 8] of those blaspemies doth followe, were with we be bur∣dened: 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 a∣re 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 po∣tētly making, mouing, and directing them, as it pleaseth his wisdom.

Of those instrumētes there are two principall kin∣des. [ 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 o∣ther 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]

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 comman∣dement of the magistrate killeth a man, or when by in∣stigation of the deuil, mē hurt others, or whē at the com∣mandement 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 mo∣tion or commandement: such workers are instrumentes not simply as the hāmer or axe is in the hand of the smi∣the or hewer, but they are such instrumentes, as also mo∣ue 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 commande∣mēt of the iudge, shall kill the same offender, most certen it is, that before God he can not auoid the cryme of mur∣ther.

[ 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

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 igno∣rance, 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 one∣ly [ 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 puni∣shement. 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 instru∣mentes [ 26] do obey God. For albeit that God worketh his

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 a∣re 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 altogi∣ther 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 besi∣des 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 decre∣is of his eternall will, he declareth his own strength, and efficacie, in his work by them, which they do ether igno∣rātly, 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 instiga∣tion 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 impro∣ue: 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 v∣pon

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, 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 decla∣red 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. 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 cre∣atures, 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 han∣des of God. Consider the inequalitie betwext God and mā, I say, and then I trust your iudgemēt shall ether be re¦formed, 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 a∣gainst

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.

THE ADVERSARIE.

As for the sentence of Paule: God willing to shew his wrathe, to make his power knowen suffered with long pacience, the ves¦selles 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: ād that wherein he hath no pleasure, he willeth it not and that w^c 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, y^e riches of gods goodnes ād patiēce ādlōg sufferāce, not knowing that y^e kindnes of God lea∣deth 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 di∣spising what so euer is contrarie to your mynd, ye stik fast to the literall sense of th••se wordes, ordeined to damnation, which wor∣des 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

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 phra∣ses 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. 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, 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 Iero∣boam 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 Ro∣boam king of Iuda wherefor he made two golden calues to make the people sacrifice at Bethel, 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 ima∣ges thinking thereby to be saued and not destroied: yet their de∣struction followed thereof. Ieremie saieth Omy mother, alas that euer thow diddest beare me to be a brawler, 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 condēna∣tion: 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 or∣deined 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

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, 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, suf∣fering 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 deceua∣ble and most erroneouse. Esteme it no iniurie, that I af∣firm your cogitations of God to be carnall ād grosse. For I can euidently proue, that som of you affirm and main∣tein, that God hath eies, fete, handes, armes, and final∣ly 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 car∣nall: yea if they be not wicked, ād deuelish, let the godly indifferent reader iudge,

In this your long gradation, which ye make vpon the wordes of Paule, ye cōclud contradiction to the ho∣lie 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 repro∣bate 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 errone∣ouse. But to giue an answer more full and large, in ex∣amining the partes of your gradatiō, I will shew your er∣ror ād the cause thereof. first you say: seing God suffered

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, such paciēce, nor such sorow, as you grosly imagin. God is omnipotent, and is compelled to suffer nothing, which he hath not ap∣pointed 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 ho∣lie Gost doth subiect him self in langage, and tongue to our capacitie.

Ye take libertie to your self in dyuers other phra∣ses, 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 na∣ture? 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 ordei∣ned 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 suf∣ficient to put silence to your folie. But yet somwhat to instruct the simple, I will som what trauale to make the∣se 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, 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 answe∣ring

to which doubt, the Apostle assigneth three reasons, why God with great pacience, 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 potent∣ly doth ouer throwe the force & strēgth of his ennemies, as y^t he did of Pharao, Senacherib, Balsasar, and of others. then is his godlie power, and most iust wrathe more eui∣dently 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

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 y^e own weight. Before ye procede any further, ye must proue, y^t God did suffer in the vesselles of wrath, that which he nether could nor might remedie, and the∣refor that he fell in greif and sorow, that his power was no greater and his wisdom no perfiter. Wo be to your bla∣sphemies, for they cōpell me to write, that which I glad∣ly wold not.

I haue before said that God nether hath pleasure in destructiō, nether yet that he will the death of the sinner absolutely, y^t 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 thin∣ges 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 pa∣cience is that we should repent and amend. If you vn∣derstand 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 o∣thers, 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

and amend their wickednes, because the holie Gost assi∣gneth 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, 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 ves∣selles of wrath, as that his mercie, & the riches of his glo∣rie shall be praised and extolled in the vesselles of mer∣cie, that experience (which the common prouerbe cal∣leth 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 iudge∣mentes incōprehēsible, for if ye shall constrein his Ma∣iestie 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 scri∣ptures permitt and do teach vs. But how proper be your phrase and common maner of speaking, by the which ye labor to obscure the plaine wordes of y^e Apostle, we brief¦ly 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.

Besides the foolishe rudenes of this exemple, I won∣der 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 di∣recting 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 croo∣ked nature: when he is absent from her presence, she se∣eth 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? Consi∣der yet, and let reason at length put silence vnto your foo¦lishenes.

Where of the wordes of Moises, of Hoseas, Ieremie, and Paul, ād of the fact of Ieroboam, ye go about to pro∣ue, that phrase in that sense, w^c ye adduce, to be common in scriptures. I, am in dowt whether that first I shall lamēt yo^r blynd ignorāce, or abhorre & detest yo^t abhominable lies, & horrible prophanatiō of gods most holie worde.

It is impossible ••^t ignorāce hath so blynded you all, y^t none of you cā se y^e diuersitie betwext tho semaner of spe∣aches: God hath suffered y^e vesselles of wrath ordeined to destruction, & these, Pharao shall not heare you, y^t many wōders may be wroght, &c. Giue not of thy sede to be of∣fered 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 tran∣slated, 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

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 altogi∣ther thou haddest bene ignorant, with sorow of heart, I could haue lamēted thy foolishenes: but pererauing y^e 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 assu∣rance for thy error, yet so thow darest wrest them, y^t 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, y^t 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 no∣thing 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 se∣cond 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 ap∣pointed 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 diffe∣rent

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 or∣deined, 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 Is∣rael: to make Israel sinne, and such like, are their acti∣ons signified to be the causes of gods anger, 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, 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 dif∣ferente, from the former speach of the Apostle for where he saieth: Eat at home that ye come not togither to con∣demnation, he doth admonish them of the danger, which they know not, w^c 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 be∣fore pronounced ineuitably plagues and destruction did follow their inobedience. If hereof ye will conclu∣de, as ye seme to do, that those whose end is condemna∣tiō, receaue not that by y^e will of God, because ye cōclude

that which neither ye haue proued, neither yet go about in this place to proue, I will not trouble my self, with an∣swering for this present. But whē ye shal go about to pro∣ue that God will all men to be saued (as ye affirme) I hope by gods grace, 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 sel∣ues, 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 condemna∣tiō: for the bookes shall be opened, and the secretes of all heartes shall be reueled.

To the suffering, 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 w∣hich ye alledge, can haue no such sentence, as ye do ga∣ther. 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, how beit that they continually from euil fell backward vnto worse. And so at length was God we∣rie oftener to repent: that is to say, at once he wold powre furth his iust vēgeāce, which before so oft he had threat∣ned. 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 w∣hich had apprehended it. but yet there was no trew con∣uersion vnto God. And here he saieth, thow hast left me (saieth the Lord) and I haue therefor lifted vp myn hād v∣pon the, 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

vttermost parte) I haue made my people desolate, and I ha¦ue destroyed them: neuertheles they haue not turned frō their waies. I trust y^t euerie reasonable man will cōsider, y^t those wordes be rather spoken, to admonish the people, how God by all meanes had prouoked them to repentan∣ce, then to declare vnto vs, what nature or passions God hath in him self, as ye do. For so appereth in this your que¦stion. Wil ye say, that God werieth him self suffering and sorow¦ing 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 reue¦rence, ye may not onely think, but also speak of gods hie Maiestie, of his iudgements most holie, most iust, and vt∣terlie 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, where we must vnderstand, that as they that will not obey the trueth, are called in the scriptu¦res 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 pre∣destination to lief, is the verie fre gift of God, without any condi∣tion. [ 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 be∣cause [ 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 bene∣fitt [ 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

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 com¦manded 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 sal¦uatiō opened vnto vs, in w^c 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, offe∣reth Phisick to the pacient, able to restore him to his healthe, and therwith prescribed the pacient a diet, now that the phisicion gi∣ueth 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 ob∣serue it, yet oght we not to attribute our healthe to our selues: but to the liberalitie of our Phisition Christ, which of his mere mer∣cie 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 bele∣ue as S. Luke saieth.

ANSWER.

The place of saint Luke which ye studie to corrupt, is written in the 13. chapter of the Actes of the Apostles. The light whereof is so clere, that you be neuer able to ob∣scure 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 Antio∣che 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

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 multi∣tude of the Iewes and Gentiles assembled together: But w∣hen plaine contradiction was made by the Iewes, who did blaspheme Christ Iesus, Paule and Barnabas taking bold∣nes said to the Iewes: first it behoued to speake to you the word of God, but becaus ye reiect it, and iudge your sel∣ues 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 assi∣gneth 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: therefor they hea¦re, 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 prai∣se of this we giue to God, arrogatīg no part of it to our sel∣ues, so we constantly affirme that nether faith, neither workes, neither yet any qualitie that is, or that God for∣saw, 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, 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 obe∣dience

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 enne∣mies. The deuilles them selues must acknowledge and o∣penly 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 cōpel¦led, to giue testimonie to it, as you do here in diuers pla∣ces: as whē ye say, it foloweth not, y^t because we must wal∣ke in y^e way, that leadeth to life, that therefor, for walking in the way of saluation, we are chosen (and as you write) ac∣cepted. 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 veri∣tie, 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 en∣nemies to y^e fre grace of God, ād to the glorie of y^e eternal Sōne of y^e eternal father of Christ Iesus our Lord ād onely Sauiour. Becaus there is nothing in this your last part, w^c I haue not before at large declared in diuerse places, I wil o∣nely note those thīges in the w^c 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 con∣dition betwext the louing Father, and the prodigall son in his admission to his former dignitie, neither do we so vnderstand the parable, as that the said son newly recea∣ued

to mercie, wold after, of stubbornes, vnthākfully de∣part from his father. But rather we think, that as he had felt what miserie he susteined, by folowing his own coun¦selles, he wold in tymes comming with all diligence at∣tend 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 im∣portance, 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 re∣ceaue and kepe it, at his pleasure, and so recouer healthe, and preserue his life, orels reiect and break it, and so pro∣cure 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 ho∣nor. 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 bele∣ue 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 affir∣me that in the heartes of his elect, he worketh faith, he ope¦neth their eies, he cureth their leprosie, he remoueth, and ouercometh their inobedience, yea by violence he pul∣leth 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

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, neither cā they by any meanes finally perishe. So that Adam when he transgressed, and Dauid commit∣ting adulterie and homicide were fauored euen then and beloued of God, 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 excu¦se your malice, and hatered: for albeit there be no sentēce in it conteined, w^e beīg rightly vnderstād, is not aggreable to gods worde, yet of what purpose and mynd ye haue ga¦thered 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, 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 mo¦re for the aduancement of his Kingdom, then this? What can be in¦uented to prouoke men to liue a careles, and libertyne life, more [ 1] then if they be persuaded that neither well doing auaileth or plea¦seth 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 peo∣ple

sit downe to eat and drink, and then ryse vp to play, why ma∣sters [ 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 doctri∣ne, 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 res∣pect [ 4] of persons preferring the welthie, which if they be liberal, tho¦ghe 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 e∣lectiō 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 y^e 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 say∣ing [ 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 wicked∣nes 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

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 per∣secuters, with the same measure where with they measured to o∣thers, I will make no mention of them at this tyme. And to decla∣re their wickednes, not to haue proceded of ignorance and hu∣mane 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. not∣withstanding 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 one∣ly 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 wol¦ues? 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 hay¦nous. For first we are accused that we prouoke men to a ca¦reles 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,

••ut libertie to sinne, for our disciples are cruel murthe∣••ers, subiect to all iniquitie, respecting persones, and flattering sinners.

And last, y^t by our poisoned docttrine, we infect the people, 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 fo∣lowe 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 voi∣ce 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 aduan∣cement 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 vn¦to saluacion. and so forthe ye procede in youre first accu∣sacion.

Before I haue required, and yet againe do require of Gods faithful lieutenants in earth, I meane of law∣ful Magistrates, who rule in gods feare, whome ye vtter∣ly 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 ma∣ciously 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,

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 dar¦nell or darnel become wheat, but do we adde no more then this? 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 chil∣dren, 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 inordi∣nat 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 ini∣quitie, can neuer be assured of Gods present fauour du∣ring 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

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 whe∣ther 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, 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 con¦tētible 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 ha∣ue cast of the olde man, and put on the new man wal∣king sincerely in their vocacion. shal not the great mul¦titude 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, and that cru∣el 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, 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 swe∣are, 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, accor∣ding to his habilitie to the necessitie of his poor bretheren? or he who loitring in one place or trot∣ting

from countrie to countrie wolde haue all things in common contrary to the ordre of nature and poli∣cie? or yet the third, which of the two, doeth most cru¦cifie 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 suffe∣reth vnrighteously: or he that wolde abolish and de∣stroie the good ordinance of God, all lawful Magistra∣tes and distinction in policies. That you be the one, and we be the other of these two sortes of men it is eui∣dent ynough. And vpon whome the crime cleaueth and iustely may be laied, further examination shal de∣clare. Nowe come I to the ordre of that Citie, in the which this doctrine is taught, receiued, and maintei∣ned. What maketh y^e poore citie of Geneua, poore I say, in mans eyes, but riche before God, by the plentifull a∣boundāce 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, to let him liue at his pleasure, without all punishment. Is it not the iust rigor of iusti∣ce, 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 punish∣ment? 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 ven∣geance shal strike the murtherer, the blasphemer, and such others, as God by his worde commandeth to die. not so by yo^r 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 or∣dre, yea where y^e drunkard and such others abhomina¦ble persons are permitted, to liue quietly & finde fauor to escape punishmēt & shame. But because in y^e stretes of Geneua dare no notable malefactor more shew his face (all praise and glorie be vnto God) then dare the owle

in the bright sunne therefor is it hated. Therefore it is called blood thirstie, and thus blasphemously traduced, as after ye write.

Thou saiest y^t amongest vs there is respect of persōs, 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 y^t 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 y^e cause y^t 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 y^e chief captaines of that faction were most earnest professors of the Euan∣gile (in mouth I meane). And in verie dede, if they wol∣de 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 tho∣se that required Christes doctrine to be ouerthrowen.

They were papistes (thou wilt say) and therefore hated y^e religion. I answere in their defence, y^t in mouth and external profession they were not, but alwaies they protested, y^t they wolde neuer reuolt to papistrie again. But in few wo••ds, I wil open the cause of their conspira∣cie. Thei were corrupt in manners, filthie of life, per¦uerters of iustice, and such finally, as by whome, the bles¦sed 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 y^e chiefest of y^t band was excō¦municated, and so did remaine mo yeres then one. The consistoire called for iustice to be executed, and for pe∣nalties

to be apointed. for the inobedient & open con∣tēners. But no thing coulde preuaile, the multitude of the wicked was so great, y^t in votes and voices they did preuaile. And so was y^e iniquitie of y^e wicked maīteined for a lōg ceason. Which beīg considered, y^e godlie aswel y^t 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 y^t also, y^t faithfull seruant of Christ Iesus, had in pu∣blike sermō cōmended his flock, with the weping eyes of many to the protection, and prouidence of God, and had publikely pronoūced, y^t he wolde be no minister in y^t 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 statu∣tes. which being vnderstand the wicked began more ma¦nifestly to vtter thēselues, they opponed thē selues to the Magistrates, they plainely •• denied y^t any strangers shoulde be free, they appeled to the greater counsel, w^c being gathered, did iustifie the decree of the Sindiques (so be the chief magistrates called). Shortly after did y^e hole vennom burst out: for after feasting, and banque∣ting of all sortes of villanes, was the conspiracie con∣cluded 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 re∣pressed 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 dis∣persed by the onely power of God. for that is a thing

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 blyn∣ded, what was the original of the trouble, which Gene∣ua 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 spea∣ke, which thing also did onelie offend those oppressors of iustice and mainteiners of iniquitie. for thereby did they perceiue, that their interprises shoulde be bro∣ken, and that statutes shoulde be made, to reforme the∣ir insolencie. To procede iustice being executed with∣out 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 y^e godlie, and when these coulde not preuaile. then were deuised prac∣tise after practise, treason was conspired, and the enne∣mies hoped for possession of the citie. But this being re¦ueled and y^e 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 sen¦tence was pronounced not, by y^e rebelles onely, but by a potent comon welth, and their ancient friendes. Here∣upon 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 bold∣ly and most clearly, promising euē in our greatest des∣peration, the same glorious deliuerance, which shortly

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 so∣cietie 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, that we suffre the people in a dissolute life, that we respect y^e persones of the rich, and heale their sores, with vnprofi∣table plaisters, that we onely desire, that all men frequēt our congregation: and that we esteme that to be the su∣rest 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 ob¦teining of discipline? why shoulde many godlie stran∣gears 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 y^t 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 de∣fence of a iust cause, then that euer any manifest enne∣mie to God, and vertue shoulde be admitted to beare rule in that comon welthe? If we had bene of that opini∣on, which most vilanously thou laiest to our charge, nether vertue pleaseth God, nether yet y^t vice displeaset him, had we not bene most foolish, and most miserabl of all other creatures? Plaine it is y^t our power to mān••iudgemēt was nothing cōparable to y^e power of o^r adue∣saries: place of refuge was none left to y^e godlie their a¦sēbled. And yet let y^e 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

such as fauor our doctrine. I answer all those in mouth, did fauor y^e 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 proffes∣sion. 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 y^e 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 recea∣uing to the Church againe, there hath bene offered greater sommes, then perchance might intise an ana∣baptist 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 y^u be nether able to proue by o^r doc∣trine, nor writings, nether by our owne liues, and cōuer∣sations, nether yet by the lacke of iustice, in that citie in which this doctrine is taught, receaued and maintei¦ned, 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 nota∣ble worke writen against the libertines, twelue yeres a∣go, 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, 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 Ba¦laam 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

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 ac∣cuse 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, y^t 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 fru¦tes of liuelie faith. 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 resona∣ble, first because ye are our accusers, and our partie ad∣uersarie. Secondarely becaus ye are venemous liers, persons defamed, and blasphemers of God. That ye are vennemous and malicious liers, I haue in diuers pla∣ces before sufficētly proued, how ye falsifie, and peruer∣te 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 di∣uerse estates. Let any cōuict vs y^t ether in exhorting, ad∣monishing, or in executing iudgemēt, we ha••e vsed any such persuasion, or wordes to y^e offenders. But if the of∣fender was to be admonished or exhorted, if we haue not in gods name, exhorted thē to walk as it became y^e son∣nes of light: and if iudgemēt was to be executed against

thē; if we haue not vsed the ruele of gods word, iudgeing of the tree, not after the secrete election of God, but ac∣cording to the manifest frutes, pronoucing that mem∣bre 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 y^e 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 sa∣tan was once ioyned with y^e 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 y^t, in this one case, w^c 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 re¦probate? 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 som∣tymes the elect, as touching mannes iudgement, is ly∣ke in estate with the reprobate. And againe that someti¦mes the reprobate do beautifully shyne in the eyes of men for a space, as exemples be euident. But yet I am su¦re, 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, y^t from election cometh faith, from a liuelie

faith do good workes spring, in w^c the elect continuing and going forward, not onely make they their own elec¦tion, sure, as. S. Peter doeth teache, but also giue a testi∣monie of it to others, before whom their good workes do shyne. And so by y^e cōtrarie signes and effectes, we af¦firme 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, du∣ring this life. But more wōder it is that ye affirme vs to adduce these wordes of S. Paul: The deuil doeth trans∣forme him selfe in to an angel of light, for probatiō of our purpose. for I, for my owne part do protest before y^e Lord Iesus, that I neuer did so vnderstand that place of y^e 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 A∣postle admonish the Corinthiās, and all others that so∣dēly they should not receaue, and beleue euerie person, & doctrine that offereth it selfe, vnder y^e cloke of iusti∣ce, 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 pur∣pose and intent are not sene, but that vnder the cloke of amitie and loue, he seketh o^r destruction as in temp¦ting the woman, doeth plainly appere, how much mo∣re can his seruāts and soldiors, being deceitful workers transforme them in to y^e 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

do wey the purpose of the Apostle, in that place, vnder∣stand 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 y^e other being a blasphemer: and humbly to submit him∣self, and praie, that Christ wolde remembre him, when that he came in to his kingdome: And contrarie wise that none coulde haue defined by the euil workes of Iu¦das, before his tresonable defection, from Christ Iesus, which was but fewe daies before his death, that he had bene y^e reprobate. And what serueth this for your pur∣pose? 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 y^e 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 y^e last houre of their departure? do we promise to all theues and murtherers the same grace and fauor, y^t Da¦uid, Peter, and this thief founde? I trust thy own cōscien¦ce knoweth the contrarie. Permit or suffer we (be they neuer so hie) manifest offenders to liue amōgest vs, af∣ter their owne appetites? And yet ashamest thou not im¦pudently 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 hy∣pocrites

at length, how soeuer they dissemble for a time are compelled to notifie, & bewray them selues. Befo∣re 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 in∣to such vehemēcie (as ye be mē zelous & feruent) y^t no kynd of accusation was thoght by you sufficēit, to make vs odious, vnto y^e people, lies against vs imagined, were not onely tolerable, but also laudable & holie, scriptu∣res▪ by you willingly, and wittingly corrupted, did serue to defend gods iustice, and his glorie, w^t we by our doc∣trine oppugne & improue. But these your last wordes do bewrey the mater, that in what soeuer faces you lift trās¦forme your selues, your grief wil appere to procede from another fountaine, then from any of these which ye pretende, and I before haue rehearsed.

O the death of Seruetus your deare brother for who∣se deliuerāce your chāpion Castalio solēnely did praie, with whom, if once ye coulde haue spoken, that king∣dome, 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 ven¦geance in your eares, & heartes, that none other cause do you se of y^e shedding of y^e 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, y^t is of your great prophet and prophetesse, vpon their persecuters, and hath serued thē with the same measure, with the which they serued o∣thers, 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 iud¦gement of those most valiāt soldiars and most happie martyres of Christ Iesus, vpon whom, ô blasphemous

mouth thou saiest, God hathe taken vengeance, which is an horrible blasphemie in the eares of all the god∣lie, 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 iusti∣ce against blesphemers may be ministred, as gods word requireth. And hereof I giue the warning, lest that af∣ter thou shalt complein, that vnder the cloke of friend∣ship, 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 ma∣licious, 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, he that iustifieth the wicked and he that condemneth the innocent, are alike abomi∣ble 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 co∣monly powre the same plagues and vengeance. And he∣reof is that rare, 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

earth in a moment deuore, and swallow vp. And why? be¦cause 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 inno∣cēt 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 murthe¦rer, in this perchance som men may doubt. But if the law of God be diligently searched, this doubt shall ea∣sely 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, Benhadad king of Syria, who was great enemie to Israel, whom he vpon cer¦ten cōditions of amitie sent home to his countrie. But what sentence was prononunced aginst Achab? Thus sai∣eth y^• eternall, becaus thow hast let go oute of thy han∣des 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, and you are iustifiers of Seruetus. Therefor ye are blas∣phemers before God, like abominable as he was. The maior I intend shortly to proue, so far as shalbe suffi∣ciēt 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 ga∣thered 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 con∣fesse (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 senten∣ce, were murtherers nor persecuters: but that this death

was th•• execution of gods iudgement, and they the true and faithfull seruantes of God, who when no other re∣medie was foūde, did take away iniquitie from amon∣gest 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. But what blasphemie is, may some perchance dout. If righte∣ously we shal consider & wey the scriptures, we shal fynd y^t 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 spar∣se abrode, of his maiestie such opinions as may make his God head to be douted of. To depart frō y^e true hono∣ring, [ 3] & religion of God, to the imagination of mans inuentions. Obstinatly to maintein, and defend doctri∣ne [ 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 fi∣naly [ 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 Ido∣les 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 y^u blasphemed?

Of the third sort were bothe Israél and Iuda, decli∣ning 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 wor∣de of the holie one of Israel, contumeliously haue they blasphemed. And Ezechiel, after that he hath most sharp∣ly 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

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 sa∣crifices, 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, 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 ha∣ue bene in your great prophete Seruet ••, yea yet to be in you all of the Anabaptisticall sort, haue I not sufficient∣ly 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 o∣portunitie, 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 iu∣stifie, did maintein, and by worde and writing, disper∣sed, abrode wicked, and most deuilishe opinions of God, which might not onely make his Godhead to be dispi∣sed, but also called in doubt, and question. He iudged those things nothing necessarie to saluation, w^c Christ hathe commanded and ordeined. And last, that impug∣ning the true religiō, he did most obstinatly maintein his diabolical erros, & did resist the plaine trueth to y^e death. His erroneous opiniōs of God & of his eternal Godhead were these. Whosoeuer beleueth any triniti••

in the essence of God, hath not y^e perfect God, but god∣des 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 be∣cause that God begat him of his owne substance. [ 3]

That y^e worde of God descending from the heauen, is now the flesh of Christ, so y^t 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 we∣re in the verie substance of the Godhead from all e∣ternitie. That God is the father of the holie Gost. [ 5] That Christ hauing the participation of the God∣head [ 6] or of God, and participacion of man, may not be called a creature, but one that doth participat with crea∣tures. [ 7]

As the worde descended into the flesh of Christ, so did the holie Gost descend in to the soules of the A∣postles.

That Christ so long as he was conuersant in the flesh receaued not the new spirit, which he was to recea∣ue 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,

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 no∣thīg, as nether doth the flesh, but that it dyeth, whē that it is depriued of liuelie actions. And that it is hol∣den [ 12] in hel languishing, as that it should neuer after liue

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 pre∣sent, to let the reader vnderstand, that it is not without cause, that I say, that Seruetus, whom ye iustifie is a blas∣phemer. I haue omitted things more horrible, & grie∣uous, to auoid the offence of godlie readers. which sodā∣ly, I am not minded to manifest, except y^t I shal vnderstād that your vennemous tongues be not stayed by these. I appeale to the cōsciēce of Castalio him self, if in eue∣rie one of these former propositions, which concerne y^e 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 God∣head. If these (I sa••e) be not blasphemies worthie of ten thousand deathes, especially being obstinatly maintei∣ned 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 y^e Lord Iesus. That cōtempteously he spake of baptising of the childrē, of y^e publyke prea∣ching of the Euangill, and of the administration of the Lordes supper, that haue you common w^t him. for this is your glorie, and persuasion to all your scolers, that these things be nothing necessarie to saluation, yea

most streitly ye inhibit all of your sect to frequent any cōgregatiō, but your own. And whether this be blasphe∣mie of your parte, or not, to affirme those thīgs nothīg necessarie, which Christ Iesus hath established, and com∣manded to be vsed in remembrance of him, to his a∣gaine comming, I am content that iudgement be re∣ferred 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, y^t is founde in you.

Ye accuse vs that we haue written bookes in a per∣petuall memorie, of our crueltie, affirming it to be lawful to put to death such as dissent from vs in religi∣on. Notwith standing, that some of vs were of an o∣ther mynd before they came to auctoritie▪ and further that we haue giuen the sworde in to the hādes of bloo∣die 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 Theodo∣rus 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 be∣sides committed to writing, the examination of Serue∣tus, 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 fac∣tion.

Where ye aske if these be y^e shepe, which Christ sent furth in the middes of wolues. And if the shepe can per secute the wolues, and I demand for answer whether Mo∣ses was a shepe or a wolf, & wether that fearefull slaugh∣ter executed vpon idolaters without respect of persons was not as great a persecution, as the burning of Serue∣tus, and Ioan of kent. To me it appereth greater. for to them was granted no place of repentance, no admoniti∣on was giuen vnto them, but with out further delay or question, was the brother commanded to kill the bro∣ther, yea the father not to spare the sonne. I think vere∣ly that if iudgement shoulde be referred vnto you, y^t that then shoulde Moises and the tribe of Leui be iud∣ged wolues, sent to d••uore innocent shepe. But because we knowe what God hath allowed, we y^e les feare y^e iudge∣mēt of man. If ye claime any priuiledge b•• the cōming of the Lord Iesus, him self wil answer that he is not co∣me to break nor destroy the Law of his heauēlie father.

Where further ye ask if Abel did kill Cayn or Da∣uid 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, 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 af∣firme 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, adulte∣rer, or any other malefactor, shoulde be exempted from punishmēt of y^e law, althogh he alledge, that he did all thīg of cōsciēce? I trust ye wil cōfesse, that he oght to be mocked, y^t wil claime the patrocinie of cōscience, when that he doth plainely offend against gods wil reueled.

And why will ye not grant asmuch in this mater, which now standeth in contrauersie? because (say you) exter∣nall crimes haue no affinitie with maters of religion. for y^e conscience of euerie man is not a like persuaded in y^e seruice and honoring of God, 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 y^e mater more plaine, Israel and Iudah were not bothe of one minde, in the honoring of God, after y^t 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, w^c they thoght tobe good cōscience. But not with∣standing those controuersies, diuers opiniōs, and forged consciences at their own appetites, Helias did kill the priestes of Baal. & was•• he borne I pray you of y^e flesh? or was he not rather regenerated by gods holie spirit? Io∣••ias did kill all y^e priestes of the hie places, & did burne mēs bones vpō their altars, and was he I besech you bro¦ther to Cayn, 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 y^e 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 con∣science, that declining from God, blaspheming his Maiestie, and cōtemning his religion obstinatly defen∣deth erroneous & fals doctrine. This mā I say lawfully ••onuicted, if he suffer the death, pronounced by a lawful

Magistrate, is not persecuted (as in y^• name of Seruetus ye furiously complein). but he su••••ereth punishement according to gods cōmandement pronounced in Deu∣tronomie, the XIII. chapiter.

To put end to these your calumnies for this time, two things I wolde require of you. First, that thus foolishly ye abuse not the name of conscience, which you say constreineth you to write, to the ende that ye might awake vs out of our dreames. Conscience for as∣surance 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 sol∣lid reasons ye studie to confute our doctrine, and not by raging wordes spoken as it were, by men in a frenne∣sie. you shal neuer be able to proue, ether that our doc∣trine is poysoned, ether yet that we drawe the people to a secure ydle, and careles lief. Blessed be God y^e father of our Lord Iesus Christ who of his mere mercie hath caused our doctrine, somwhat to fructifie, our good ho∣pe is, that with vs, and his afflicted Church, he wil con∣tinue his father lie fauor, in such sorte, that from tyme to tyme, he wil leaue documentes, to y^• aeges following, y^t his heauēly doctrine is not sent in vaine. To him be glorie foreuer. Now to y^t that followeth in your booke.

THE ADVERSARIE▪

Now to that which ye say, that Adam, and Dauid euen in commit∣ting of Idolatrie, homicide, all kind of wickednes, they be st••l in gods fa∣uor. 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

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 king∣dom•• [ 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, so haue they broken my coue∣nant 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 Pro∣phetes 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 ser∣uants 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 & ex∣cept [ 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 we∣re 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 trās∣gression. If they were lost▪ then were they out of the ele••tion with their fa∣ther▪ 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 wor∣kers 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

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, Da∣uid [ 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 y^t ether ignorāce doeth so im∣pede you, orels that malice doeth so blynd you, y^t ne∣ther ye wil nor can vnderstand y^t, which in y^e self is most sensible & plaine, I wil neuer theles yet once againe re∣pete, that w^c before I haue said to the ēd, that we may gi∣ue testimonie, asw••ll, to those y^t now liue, as vnto y^e pos∣teritie to com, what doctrine it is, w^c ye so furiously im∣pugne. If ignorance be the cause why thus ye rage aga∣inst 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 y^t it be, to those to whom y^e Apostle affir∣med, y^t his Euāgill was hid. But if that malice w^c ye haue cōceaued agaīst the eternal trueth of God, doth so blynd you that ye wil not se y^e bright son in y^e midday, there resteth no more to vs, but to desire of God ether to remo∣ue this your deuelish malice (I write as knoweth God e∣uen frō y^e grief of heart): orels so to stay & brydle it, y^• it trooble not his afflicted Church. Ye accuse vs, as y^t we made no differēce betwext vice & vertue, sinne, and iu∣stice, nether yet betwext Adā, and Dauid, as they were e∣lected in Christ Iesus before y^e 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

vice. If our short, plaine, and vnfeined cōfessiō, be able to satisfie you in these thre dowtes I haue good hope y^t af∣ter this ye shall haue no occasion to suspect vs in such causes. first before God, before his holie Angelles in hea∣uē, & before his cōgregatiō in earthe, we protest & ack∣nowledge, y^t sinne, vice, and all kind of iniquiti••, is, and euer hath bene so odious, in y^e presence of God, y^t he ne∣uer suffered y^e same vnpunished, in any of his elect chil∣drē. That for y^e same not onelie death, but also cōmō ca∣lamities hath apprehēded all man kynd euē sithēce the first trasgression. That vertue, iustice, and ciuil hone∣stie (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 wel∣thes, 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 vnri∣ghteousnes, 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 a∣mongest those, that be not regenerate, nether were euer called to y^e true knowledge of saluation. And this much briefly for the first secōd and 3. This difference we ma∣ke betwext Adam and Dauid elected, in Christ Iesus, and Adam and Dauid transgressing gods holie commāde∣mēt, 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 of∣fence, 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 offen∣der, 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 tender∣ly

did erect, and lift it vp from the pitt of desperation. All these graces (say we) proceded frome gods immu∣table loue which did remaine cōstant, 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 fal∣ling 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 sin∣nes▪ as also for the sinnes of all gods children. And se∣condarely 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, 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 y^e 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 wy∣ues in the sight of sunne. for y^u didest it secretely, but I shall do this thing before all Israel, and before y^• sunne. This sentence, 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 punishe∣ment, if contempteously they transgresse.

I suppose y^t this our confession nothing doth offend you, except in this one thing y^t we affirme that God still loued Adā and Dauid after their sinne, before y^t his holie Sprit wroght in their heartes any true repentance. And

yet I wonder why this should offend you, seing y^t we assi∣gne 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 e∣uidētly proued, and y^• end and issue did witnes y^t gods lo¦ue was not mutable. If you require scriptures, for the pro∣batiō of y^e same. Behold they are redie. if whē we were en∣emies we were recōciled vnto God, by the death of his sone, much more we being recōciled shalbe saued by his life. And a little before in the same chapter. Whē we were sinners Christ died for vs, &c. And y^e Apostle Iohn: herein appereth the loue of God towardes vs, y^• his onelie be∣gotten 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 mer∣cieseat▪ 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, in the which ye somtymes walked, accor∣ding to this worlde, accordīg to y^• prince, to whom pow∣er is the ayre, which is the spirit now working in the rebellious children, amongest whom we all had somty∣mes conuersation, in the lust••s of our flesh, doing those thinges, which pleased the fleshe, and the mynd, and we∣re 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 sin∣nes (marke, and if ye be offended, complein vpon the ho¦lie Gost) hath qwickened vs togither with Christ (by gra¦ce 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 y^e ages to com, his most rich grace in his liberalitie, by Christ Iesus. God

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 v∣pon the most vnworthie.

If ye think y^t 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. If yet ye replie, but that was during the tyme of their ignorāce and not af∣ter 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 y^t we haue plainely proued. But yet for your satisfa∣ctiō, 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 qua∣litie of y^e sinne it self, was more horrible and odious be fore God, then were all the sinnes committed in Ephe∣sus, by those, to whom the Apostle writeth? yea then the ••innes which were done amongest y^e 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 re∣ceaued, 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 vnthankful∣nes of gods childrē, after they haue once receaued mer∣cie, 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 repen∣tance

The contrarie hereof, we hold, and affirme, not fea∣ring to auowe, that repentance, 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 y^e 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 Chri∣stes scoller the space of thre yeres, to be so familiare with Christ, y^t he alone with other two did se Christ their master trāsfigured, did heare y^• ioyfull voice frome hea∣uen▪ did se Moises and Helias speak with him, my trust is, I say, y^t ye will not denie, but that those were graces no thing inferior to Dauids kingdom temporall: and yet how horribly y^t 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 ans∣were, y^• it was after the cocke had crowen, and that Christ Iesus had looked vnto him. Proceded y^t 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 memo∣rie. But God be praised, we nede not to depend vpon vn∣certen 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 fore∣se it, and before speaketh it. And what cōfort gaue Christ Iesus vnto him▪ before he pronounced that sharp senten∣ce, before y^e 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, that thy faith faile not: and thow being conuerted confir∣me thy bretheren. Did Christ pray for Peter, knowing

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 pla∣ce īn our heartes. The Apostle doth witnes that as his sacrifice is euer recent before God, so is his praier ef∣fectuall euer for his elect. Doth God vtterly hate de∣test, 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 Tho∣mas (besides the defection of all the rest) who after that the glad tydings of Christes resurrection, was con∣firmed 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 hate∣red, that Christ cometh vnto him, and doth offer to sa∣tisfie his curiositie, in all thinges, willing him to be faithfull and not to remaine an infidele?

Consider now how simply and plainely, we haue ope∣ned our myndes vnto you, God grāt you his holie Spi∣rit 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 ma∣king so long discourse to amend your iudgemēt, as I ha∣ue 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 necgli∣gently ye name Zacharie for Malachie), nether serue your purpose, nether yet are verefied in vs. for we be not as the priestes, who in those daies permitted plaine ini∣quitie, and contempt of God, and of his statutes, vniuer∣saly to be done by the people, and yet they did not op∣pone them selues to the same. Read the Prophete and con••ict vs of those thinges if ye can.

We are sorie, that ye haue no better opinion of vs, 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 hard∣ly those) to credit you in that behalf. for all praise be to God, our liues, doctryn, and correctiō of vice, do wit∣nesse the contrarie. but our greatest sorow is, for your condemnation, which doubtles must ensue suche wic∣ked iudgement, if hastely ye repent not.

As the Sunne is not to be blamed, 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, 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 vn∣derstand, 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, by the wordes which immediatly procede and go before, he that exerciseth iustice (saieth he) is iust euē as he is iust: he y^t cōmitteth sinne is of the deuil. for frome the beginning the deuil sinneth. Here is the exercise of iustice put in contrarie∣tie 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

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, nor Da∣uid did any longer committ their former sinnes, then by grace they began to repent. And so did they not re∣maine vnclean persons, nor in bondage of the deuil. Neither yet can it be proued, that euer they were mem∣bres of the deuil, nor of his kingdom, albeit willingly they made them selues slaues to him: whom Christ Ie∣sus notwithstanding did vendicate to him self, and de∣lyuer from that thraldome. Because of the fre gift of God his father, they did appertein to his kingdome: ne∣ther euer be you able to proue by any of these senten∣ces, that euer they were out of the election, as before is declared.

The place of the prophete Oseas is of you euill vn∣derstād▪ the lacke of the hebrew tongue may be the cause of your error. And albeit your great, and perfect an∣gell 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 A∣dam 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 vnder∣standing in that tongue do know, that that worde is oftē common for any man, as in the prophetes is most eui∣dent.

The veritie of the text is this, they haue transgressed the couenante, as the couenante of a man, they haue re∣belled 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

holynes of lief, and to offer vnto him rather spiritual thē carnall sacrifice. But they serued him at their plea∣sure: yea, and in that land which they had receaued of gods most liberal benediction, they did decline to Ido∣latrie. 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, and more sharply I might haue answe∣red your ignorance, who can se no difference betwext Adam once sinning, and yet shortly after by grace cal∣led 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 so∣cietie with God, their pleasure is, to remaine in vani∣tie, 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, and in Malachie the third cha. ye shall easely vnderstād that the prophete there deuideth y^e hole multitude, in these two sortes of men, to wit, in those that be proud obstina∣te contēners, and in them y^t feared the Lord, whō he cal∣leth 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 y^t ve∣nom, 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 liber∣tynes. To w^c blasphemies because I can nether answere without y^e sorow & grief of heart, nether without som

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 mer∣cie 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 y^e purpose. for in none of all those places doth he define & determin what Adam, and Da∣uid were, whan they had sinned, but plainely he decla∣reth, 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 y^e spirit of Christ remaineth not in vnclean and pro∣phane 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, 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 con∣clusion as ye gather of it. The mynd of the Apostle is this: After the departing of Paule from Corinthus, w∣here 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

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 poy∣son thē holsom medicine, agreate nōber began to giue eare vnto them: and so began litle to esteme, what so e∣uer 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, proue your selues. know ye not your selues, that Iesus Christ is in you, except y^t ye be repro∣bates? 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 si∣gne, 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 hea∣rers 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

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 re∣probates, 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 indiffe∣rent 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 ma∣keth mencion of no other sinne, except of the denial of Christ, to remain in them, of their ingratitude towar∣des 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 Pau¦les 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 affir∣ming 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, that by the sinne of one

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 A∣dam 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 pro¦mes. for as before we haue plainely proued, they were e∣lected 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 y^e electiō which from all eternitie was kept in the counsell of God, be∣gan to be notified, and manifested to mannes knowled∣ge. The fall and sinne of man was the way and meanes, by the which gods election did appere, but was not the cause, 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, rehearsed by the Euangelist S. 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 damna∣tion 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 in∣treat. But vnto Nichodemus he plainely declareth, that the cause of life is faith, and the cause of condemnati∣on is incredulitie and vnbe leif. Not that Christ Ie∣sus affirmeth, that euerie man that is vnfaithfull at any tyme is or shalbe condemned. for God hath wrapped all vnder vnbelief. y^t he may haue mercie vpō all, as S. Paul confesseth him self to haue bene a persecuter, and vn∣faithfull. But the true meaning of Christ is y^t such as di∣spyse y^e light offered, & remaine invnbelief to y^e ēd, haue

their condemnation alredie appointed, as contrary wise who so euer with full obedience do steadfastly beleue the same shall haue the life euerlasting, not withstan∣ding 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, 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 im∣mutable loue, w^c 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 Da∣uid 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 displea∣sed God, that he fell from the loue and fauor of God, as touching his electiō. for the Apostle (vpon whose wor∣des ye seme to grounde your reason) meaneth not, that the lack of faith, 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 vn¦faithfull euen after Christes resurrectiō. And yet did he not so displease his maister, as before we heaue tou∣ched, but that he did seke•• him, and did remoue his in∣credulitie. And Christ Iesus did rebuke the vnbelief of his disciples, and the hardnes of their heartes. but

yet did he not vtterly dispyse them. But now to the rest.

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 super∣fluous, 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, 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 w∣hat nedeth Christ to die for them, whom nether Adams transgression▪ ne∣ther 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 pro¦mes 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, be∣ing 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 righte∣ousnes 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 y^t Christes preciouse death was surperfluouse and vaine, 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▪

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 be∣fore 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 e∣lection.

Your second fault, more declareth youre grosse ignorance in the mysterie of our redemption. for from election ye streight waies leap to glorificacion and sal∣uation, 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 trans∣gression. 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 trans∣gressiō, 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, 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 phisici∣on, ād one to giue thē life. because y^t they being elect in gods eternal counsel are yet fallen into bondage into mortal sicknes, & death, by their own trāsgression. If ye can proue y^t the elect did not sinne, & that they are no••

sicke, then might ye haue concluded, that they neded no redemer nor phisition. And so ye might haue pro¦ceded in your argument vpon the wordes of the Apost∣le 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 con∣sequently in his fauor by Christ, that therefor they ne∣ded 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 one∣lie 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 decla∣re) 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 ne∣ther 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 reconci∣led, 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. 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 con∣clusion 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

infected, who esteme it a great madnes, to say that Christ should suffer death for the sinnes and offences commit∣ted by Adam. Assuredly I do more then wōder that such impietie shalbe found in any creature indewed with rea¦son, but I remitt iudgemēt to God. Thus you procede.

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 he∣re we do learn that they which be chosen to saluatiō they be sanctified by the spirit and beleue the trueth, and that such may fall it appereth by tha•• which is writen in the Epistle to the Hebrues, 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 vn∣to 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 pro∣mes; 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 chan∣ge 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, 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 a∣way, 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 affir¦me 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••

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 recea∣ue 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 in∣tend 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. of suche doth also Peter speak▪ that after they were cleane escaped frome the filthy∣••e•• of the worlde, 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 re¦turneth [ 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] y^t 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, & 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 Other∣wise how can they be saued from death which nether be dead nor yet cā¦die. Paul willeth Timothie to informe with all meaknes them which re∣sist 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 e∣lect [ 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 reproba¦tes 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 salua∣tion

for what purpose should they repent? Then this is no sounde do∣ctrine, which ye t••ach. The lord planted his v••••yard hedged it and walled it and planted it with goodlie grapes, If they were goodlie gra∣pes and of a good roote, as we read in Ieremie, then were they no re∣pr••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 wik∣ednes. The lord will be mer••ifull vnto Iacob▪ 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 confu∣sed 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 par∣te of them, which ye haue alledged, my trauale should be great ād the work should excede a iust measure. The∣refor seing that sufficiently, by the plaine scriptures of God, I haue confirmed the doctrin, which we teach, be∣leue, and maintein: ād by the same trueth of gods wor∣de 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 scri∣pture by you alledged, & by me at this tyme not fully resolued.

The chief propositiō which ye maītein to y^e 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

whom God the father hath elected in his eternall coun∣sel, to lief euerlasting in Christ Iesus, 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 scrip∣tures. 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, where∣of 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.

First ye proue, that those which be elected, be sanc∣tified by the spirit, and through beleuing of the trueth which we confesse to be most true. Thereafter ye alled∣ge that such, as be sanctified, may after dishonor the spi∣rit 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 sanctifi∣cation, 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 y^e holie Gost, and not with vs: for of his plaine workes, & wordes euidēt, haue we receaued it. for all Israel were sanctified to be y^e kinglie priesthode, all were circūcised, yea & did drink of y^t spirituall drink: and yet were they not all in∣wardly sāctified vnto saluatiō & life euerlasting. The ho¦le tribe of Leuie were sāctified to y^• seruice of y^e Lord, in his tabernacle, but how many of thē did stil remaine pro¦phane persōs, y^• scripture cōcealeth not. Euē so all y^t great multitude, whō Christ fed in y^e wildernes, yea all those y^t adhered for a time to his doctrine, were after som ma∣ner sanctified, that is seperated, & deuided frō y^e rest of y^e

world. But that sanctification was but temporall, like as also was their faith. we do not denie but that the re∣probate haue som maner of faith, ād som sort of sancti∣fication for a time, that is, that they are compelled euē by the impire of the Spirit of God, to confesse and ac∣knowledge that all thinges spokē in gods sciptures, are true. And y^t therefor their conscience in afeare, and ter∣ror do seke som meanes to please God for the auoiding of his vēgeāce. For as this is nother the true faith iusti¦fying neither yet the perfect sanctification of the Spi∣rit of God which reneweth y^e 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, can be rest out of his hands, that those for w∣hom solēnely he hath prayed, that they shoulde be san∣ctified 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 chap∣ter to the Ephesians, ye seme not to vnderstand his mea¦ning, 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 vile sophister, con¦founding 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

••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 y^e 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 vt∣terly fall back, I haue before answered, ye vniustly ac∣cuse vs, y^t we seke shiftes and narrow bores, to the end y^t we shall not be subiect to the trueth. For this is our plaine confession, which we simply and boldly do affir∣me, that this is a stable and immutable foundation: the Lord knoweth his own, that no creature is able to sepe∣rat his elect frome his loue, which in Christ Iesus, he beareth to them.

Where boldly ye affirme vs to be of a peruers and reprobat mynd, 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 af∣firmed that he who had receaued of the fre gift of God

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 be∣stoweth his great and riche talentes vpon the reproba∣te. for if so he should do, ye asffirme y^t 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 wor∣kes? 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 with∣out 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 re∣probate. That of you is boldly and most blasphemous∣ly affirmed. for God knoweth the frute which his Chur∣che 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 tem∣porall 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 Nabu∣chadnezer, 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 de∣deliuerāce

of his people from bondage. By the great a∣bundāce of victuales, giuen in the daies of Pharao, we∣re 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 re∣probate, 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 omni∣potencie of his power, and wisdom manifested in their creation, he alone knoweth their vse, profitt and com∣moditie, 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 com∣mitted. for not onely therin is gods goodnes to be prai∣sed w^c extēdeth y^e 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. The pregnāt witt and subtill ingin of Iulian the aposta∣tate, serued the Churche, in stede of aspurre in his tyme, and caused the godlie learned more diligently to sear∣che the scriptures of God, then before they had done. And the same doth your peruerse iniquite this day to∣warde 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 grae∣ce in vaine. These be yo^r wordes & this is your reason w^c I leaue to be iudged vpō, by y^• godlie reader for we do not

say that God bestoweh his giftes in vaine (albeit the reprobate be participant thereof) but it is you y^t affirm that in vaine and without frute they are bestowed, ex∣cept that all be elect to life euerlasting y^t receaue them▪ which doctrine is so strange to vs, that we doubt not to affirme, with the hasard of our liues, that by gods scrip∣tures, it can not be mainteined. The wordes of the Apo∣stle 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 prea∣ching, but also by exhortation and praier he trauailed, that his labors myght be frutefull amongest them, and so that they should not receaue y^e 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 there∣of conclude any more then ye may do of these wor∣des, be you holie, for I am holie, saieth the lord? There is a precept geuen, but in whom standeth power to per∣fourme the same? If it stand not in man, say you, in vain is the precept giuen. how you be able to proue that, I re∣mitt to your better aduisemēt. To me is nothing vaine that God speaketh or commandeth. for I am assured y^t ether by gods will reueled are the elect instructed, how they oght to walke, or els are the reprobate in their consciences cōuict, that knowing gods holie will, obsti∣natly they rebell against the same: and so are they wit∣nesses 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 y^e dogge remaineth the dogge, and therfor can do none other thing, but to returne to his vomite, and the sow remaining the sow, must ne∣des returne to wallowe in the myre. But (say you) Peter affirmeth, that they were verely escaped. I answer, as tou¦ching the trueth and nature of the doctryne which they

professed, so they were▪ for it was the verye true know∣ledge of God, which was offered vnto them, and whiche apperantly they had receaued. In w^c if they had cōtinued, they should verely haue bene fre frome all bondage, ac∣cording to Christes promes. But becaus they were none of his chosen shepe, nor peculiar flocke, they did decline frō y^e holie cōmandemēt, and so were their last wors then their first. because y^t 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, y^t 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 y^e witnessing of the holie Gost, 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 w^t 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. The place of S. Iames, and of y^e Apostle Paule to Timothe. 2. Timoth. 2. do teach not onely the ministers of y^e 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 bon∣dage 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, y^t diligently will read the text, shall confesse with me. your foolish questions deman∣ding, whether they were elect or reprobate, ofwhom the Apostle speaketh, and your academical reasons groun∣ded

vpō your own fantasies, I omitt as vnworthie to be answered: for y^e 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 fe∣are not now to affirme, that the preaching of repentan∣ce is in vaine, if our opinion be true, the day shall com, when ye shall know, that nether was the sharp prea∣ching of Iohn, nether yet the glad tydinges and amia∣ble 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, I haue before decla∣red, & therefor in few wordes I will touche y^e purpose of the holie Gost, which was not to instruct that people whom, when, or how many God had elected to lief e∣uerlasting 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 benefi∣cial 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 chil∣dren declining to Idolatrie could haue no excuse. for their fathers Abraham, Isaak, Iacob, and Dauid, wh∣om he calleth the faithfull sede, gaue vnto them no such example. But how saieth he, art thow now chan∣ged, to be vnto me a degenerate vineyard? what ma∣keth this, I praye you, for your purpose, or for to pro¦ue, that these, that be elected in Christ Iesus, to lief euerlasting, may becom reprobates? If I should answ∣ere, that the stocke which was planted faithfull, re∣mained faithfull, but that it produced many rotten,

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 nati∣ue meaning of the scriptures, as they be alledged in their own places by the holie Gost. 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. But Hoseas in the contra∣rie sense affirmeth, that because they had abused the long pacience of God, and had not righteously consi∣dered, howtenderly he had intreated them, that there∣for 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 mea∣ning 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 cho¦sen. I trust ye ••••ll not, that gods Maiestie shalbe sub∣iect 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, ne∣ther 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, y^t the giftes, and vocation of God, are without re∣pentāce in him self, y^t he casteth not away such, as he be foreknew to be his own, but that in y^e greatest extremi¦tie, his promes abideth stable, as in this people he most

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 enne∣mies, 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 de∣stroy 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 pre∣sence 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 fore∣seing their captiuitie: 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: Remem∣bre these (ô Iacob and Israel) for thou art my seruant, I haue formed thee to this purpose, that thou shoul∣dest be my seruant: 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, 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)

and my righteousnes shal not be abolished &c. For a li∣tle whyle haue I forsaken thee, but with great compas∣sion shal I gather thee &c. And the sonnes of strangers shall buyld vp thy walles, and their kinges shall serue thee. for in my wrath I smote thee, but in my mer∣cie I had compassion on thee &c. For Zions sake I wil not hold my tongue, and for Ierusalems sake I wil not rest, vntill the righteousnes thereof breake furth, as the light, 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 befo∣re the comming of Christ Iesus in the flesh vtterly re∣iect and refuse that people (as that they did not ap∣pertein 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 there∣fore 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, whe∣ther 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 e∣uerlasting, can after be reprobated, and so finally perish and that shal ye neuer be able to proue. That the sim∣ple reader may the better vnderstand the meaning of y^•

prophete, this I adde The people in the captiuitie of Ba∣bylon were so oppressed, and so destitute of all hope e∣uer 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 redemp¦tion from the same, but also Ieremiah & Ezechiel, who did se it with their eyes, with great boldnes & cōstācie af∣firme, that they shoulde be deliuered from that bōdage, y^t they shoulde be maried w^t God & so shoulde be chosen againe, as o^r Prophet here speaketh, w^c is not to be refer∣red to y^• part of God, but to the apprehension of the peo¦ple who thoght them selues vtterly forsaken and reiec∣ted of God. Against this temtatiō, y^e prophet saith: God shall choose Israel againe, that is shal restore them to y^e former dignitie, yea to a greater. And y^t shoulde he do in such sort, y^t they should know y^t he was God merciful cōstant, and immutable of his promes. And so the reno¦uatiō 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 rea∣son of their grieuous plagues, and former offences that they thoght y^t God had vtterly reiected them, let y^e pro¦phetes be redde with indifferent iudgement. And this I dowbte not shall appere most true. Now to the rest of your scriptures.

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, 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

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 Ephe∣sus, he saith that she was fallen from her first loue, and without she re∣membred from•• whence she was fallen, repented, and did her first wor∣kes, 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 Thia∣tyra was the fals prophetesse Iesabell to whom he gaue space to repent▪ and (as Peter saieth), 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, 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, 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 Sar∣dis [ 6] was elect, then in vaine doth the Lord threaten her after your opi∣nion, and if she was reprobate, what auaileth it to watche and re∣pente. 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▪ other men be also plucked away through the err••r of the wicked, & fall from your owne 〈◊〉〈◊〉 what shoulde they fea¦re [ 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 threat∣ned 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 clo∣thed 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

vessel of God, feareth him self they shoulde become cast aways & reproba∣tes, & 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 ex∣hort 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 se∣uen 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 con∣gregation 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 Sar¦dis, 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 per∣fect [ 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 ad∣uertisementes, admonitions, and exhortations giuen to the seuen Churches in Asia, & vnto all other churches in their names and conditions, seing that nothing in

the same can serue your purpose, yea altogether the ho¦lie Gost through y^t 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 tra∣uail, where ye were assured tolose your labor. But when I came to your cōclusion, which ye make in maner of ex∣hortation 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. But to the matter. Ye boldely affirme (how so euer ye be able to proue) that the A∣postle 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 euerlas¦ting, & others be reprobate, that therefore he teacheth it in no place, ye are not ignorāt of y^e answer, and there¦fore 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, exhor∣tation, admonition, comfort, and before aduertisement of those cōgregations, no les then that, which is contei¦ned in these words by you rehearsed. Then let vs heare what is writen and spoken by him in this mater, I sawe (saith he) foure Angelles standing vpon the foure cor∣ners 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 vpri∣sing 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 fore∣heades, more called the seruantes of God, by the voice of the Angell. then others? I knowe you will answer, be∣cause

of their good workes, and godlie intentions. But from whence I praie you did it procede, that y^e wor∣kes, 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, saing, And power was giuen to the beast vpon all tribes, tongues and natiōs, and all those that dwelt vp∣on the earth, did worship him, whose names are not wri¦ten 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: Then I loked, and lo a lambe standing on the mount Zion, & w^t 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 y^e throne, and before the foure beastes & the elders, & none coulde learne the song except those hundreth fortie and foure thou∣sand, which were boght from the earth &c. and aftre in the 17 chapt. is mencioned of these inhabitantes of the earth, who shall wonder vpon the beastwhose names are not written in the book of life, from y^e creation of the worlde. if in these places I say y^e Apostle maketh no dif∣ferēce betwext one sort of men & an other, let y^e reader iudge. if there be differēce betwext boght & not boght, writtē in y^e book of life, & not writtē, to learn y^e newe ••og & not to learne y^e same, thē no dowt o^r Apostle putteth as plaine a differēce, as we do, yea y^e hole scope of his re¦uelatiō is to declare, y^t there is a nōbre of y^• elect called y^e spouse of y^e lābe, whō it behoueth to be cōplete before y^• cōsumatiō of all thīgs com, & before y^t y^e īnocēt blood that hath bene shed, be reuēged vpō those y^t dwell vpon

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, ne∣ther yet of any nombre chosen, that can not fall vt∣terly 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 writ∣ten▪ 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 pur∣pose ye heape to gether in this place, I say first, ye oght to haue made a difference betwext those seuen congre∣gations where Christ Iesus had bene preached, and rece∣aued. and the rest of the worlde w^c thē remained, or after was to remaine in blindenes, & error. for to those y^t ha∣ue by publicke profession receaued Christ Iesus, be they elect, or be they reprobate do appertein exhortations threatning, y^e doctrine of repētāce, consolatiō propheci∣īg .& reuelatiō of thīgs to com, but to those y^t yet rema∣ine manifest enemies of the trueth, apperteine onelie y^e cōmon calling to ēbrace the trueth, with the threatnīg of destructiō, if they contiune vnfaithfull. And there∣fore becaus these former cōgregatiōs (as said is) had pro¦fessed them selues to be of gods housholde they were intreated as his domestical seruantes.

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 differen∣ce, betwext those that once be receaued in his houshold (be it by externall profession onely) and those that re∣maine in blindenes, that the one he commonly doth visit, but the other he doth as it were neglect, and de∣stroy. for what other cause can we assigne, that God so louingly did often call to repentāce the people of Isra∣el so often offending from the daies of Moises vnto y^e comming of Christ Iesus, that he sent vnto them Pro∣phetes 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 Ie∣wes, 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 y^e Iewes, & turkes drowned still in their blindnes, & damnable errors? we shall find no∣ne other cause, I suppose, then did the Apostle se when that he said, 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 reue∣lation of Iohn, that Babilon is exhorted to repētance y^t 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 man∣ners, and som in heresies, were exhorted to returne to

repent, and to be feruent, to continue, with sharp threat∣ning, 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, 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 mer∣cie 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 coun∣sel, may be the elect, and so changed: but that the wor∣de preached, and often repeted, maketh a difference be∣twext 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 testi∣monie 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 establi¦shing 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, to prepare for victuales, to eat and drinke, & to do such other things as be necessarie for the conseruation of the life corpo∣rall, seing that God hath appointed the daies of man which he cannot excede, and also that our heauenlie fa¦ther wil prouide for his childrē, seing he prouideth far the birdes of the ayre. Assuredly the one ye may cōclu∣de aswel as the other. But herein, I saie, appereth your foolish blyndnes. first that ye make no difference be∣twext

the houshold seruantes, & those that be without. and secondarely, that ye vnderstand not the vse, the pro¦fit, and the effect of gods word preached. Is not y^e king∣dom 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 dai∣ly by the worde by exhortacion, by rebuking & threat∣ning, 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, if they wolde in all things be obedient. if they as true shepe wolde heare the voice of their true pa∣stor, acknowledge, & follow it, which he witnesseth that they did. And there for he saith, now do I reioyce, not that ye did sorow, but that ye did sorowe to repentan∣ce. By the which was not onely the Apostle comfor∣ted as he him self doth confes, but also were they new∣ly confirmed, that the Spirit of God, was not vtterly ex∣tinguished before. 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 exhor∣tacions: yea how necessarie it is, that their dulnes and vnthankfulnes be sharply rebuked.

The third thing, in which I perceaue you hor∣ribly 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 men∣tion is made, that space and time is granted to repent, there streight waies ye conclude, then may men kepe

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 repen∣tance 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 re∣pent. 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 es∣pie. 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 scrip∣tures, I must nedes say, that he is worthie to be moc∣ked that continually harpeth vpon a discording string.

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 sel∣ues 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 idola¦trie (as most vniustly ye accuse vs) without any further

probation. for that any such crymes reigne and are per¦mitted 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 sel∣ues 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 A∣postles. 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 al∣waie 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 main∣tein, not that we feare, but that with your confusion we coulde reiect your vennom, in your own stomockes a∣gaine, 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 w^c ye thus procede.

THE ADVERSARIE.

Often times ye vse this saying, Gods election was afore the fundācion of the worlde without any condicion: wherefore they which are e∣lect, 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. fur∣ther man is made sure in the election by the promes of God in Christ Ie∣su, 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

is gods worke by his grace, and is also partly mans work, by consenting the∣reto. wherfor Paul calleth the righteous ioint workers with God, becau∣se they worke together with him: now if man for his parte accor∣ding 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 su∣re and stable in Christ Iesu, Adam and all men in him before the trans∣gression 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 ele∣ction? 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, & lea¦ue [ 5] the bad, for then might he ha••e liued: yet God saieth, Thow shalt ha¦ue 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 do∣miniō 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, mo∣re 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 re∣warded: 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 do¦minion ouer his lust to rule it. This notwithstanding he went away in wrathe from wisdom and forseke the counsell of God whiche merciful∣ly called him to li••f. After the stoode, Ham was blessed of God as his fa∣ther [ 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 per∣sons [ 10]

Iosua and Caleb. Morouer the same Israelites were in gods holie ele∣ction and called of God from their sinnes, and chosen in Christ to lief and health as Paule witnesseth, 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 ge∣nerall, 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 exam∣ples, 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 lar∣gely [ 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

the contrarie, but through his inobedience to gods word, wher∣vnto 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 ido∣latrie, 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 Mel∣com 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 esta∣blish [ 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 anoin∣ted 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 ele∣ction 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 dark¦nes 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 ele¦ction 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 gre∣uous 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 cho∣sen 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

Christ Iesu, to be heires of eternall lief, yet if we refuse him, he will refu∣se vs, & if we denie him, he wil denie vs And so as the Prophets saieth, our own wickednes shall reprouevs, 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: shall not be thoght vpon, but in the faut that he hath of∣fended 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, 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 exem∣ples, 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 at∣tein to y^• same. Ye procede in yo^r raison, further man is ma∣de sure in the election by the promes of God in Christ Iesu, of which pro∣mes 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, not¦withstanding the Election abydeth sure in Christ. This is your first reason. To the w^c I shortly & plainely answere, y^t becau∣se 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 euer∣lasting, may so forsake y^e promes, so refuse Christ their head, and so breake the couenant, that to y^e end of their liues they contemne and despyse it, which is a thing im¦possible, as before I haue proued, and therefor your con¦clusion auaileth nothing. when ye shal proue y^t Christes

shepe, committed to his charge by his heauenly father, can becom wolues or dogges to bark against their pa∣stor, 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 ele∣ction by any promes of God, but y^e 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 ho∣lie Gost: further of this we shal examine in your secon∣de reason which is this,

Election hath no promes without faith: trew faith is gods worke by his grace, 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 na∣ture, 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 ob∣scure, 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. The former: for the elect them selues, as when Paul saieth the electiō did obteine it, that is, the elect of God ob∣teined 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 y^t electiō, that is to say the elect ha∣ue no promes without faith, albeit I wil not greatly con¦tend 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

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. O∣therwies election is taken in the scriptures, for the eternall counsell of God, by the which he hath appo∣inted life euerlasting, to such as he hath giuen to his Sonne before all worldes, 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 cal∣leth 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 rea¦son then there is. but I perceaue the ground of your er∣ror by that which followeth: Trew faith (say you) is gods worke by grace, and it is also partlie mans worke by consenting thereto, 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 y^e worke of God. for as he beget∣teth 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, w^c is prepared to this end, y^t it shalbe manifested in y^e last time & therefor (saith y^e Apostle) through gra∣ce are ye saued by faith & y^t not of your selues. ye must compel the holie Gost to recāt, w^c I thinke he wil not do for your threatning, before ye be able to proue y^t faith is any part of mannes work.

The wordes of the Apostle, you shame fully abu∣se: 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 de∣pend vpon the inconstancie of his own nature, but God of his soueraign bountie ouercomming what imperfe∣ctiōs 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, w^c because I haue suffici∣ently confuted, I wil here touch it onely. Ye make faith the ēbrasing of y^e promes, & our obedience, to be causes of gods election, whē in verie dede they be but the ef∣fectes of our electiō. for nether faith nor obediēce ma∣ke vs to be gods elect, but because we were elected in Christ Iesus, therefore are we called, made faith full, obe¦dient and sanctified by his fre grace.

To admonish you yet of one thing & so to put end to yo^r vnresonable reasons: Wōder it is y^t ye will attribute to electiō that w^c ye denie to y^e elect. you affirme y^t ele∣ctiō is sure in Christ, but not y^e elect say you, be like ye imagin electiō to be a certen speculatiō or imaganati∣on without any certen substāce, to the w^c it must be refer¦red. but S. Paul teacheth vs y^• cōtrarie saing, he hath cho sēvs in Christ, he saith not y^t electiō was in Christ, but we were elected in Christ Iesus before y^t fundaciōs of the worlde were laid. This gētly I put you in mind to groūd your reasons more substācially, if y^t by them ye entēd to proue any thing. A short answer I might giue you to all

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 vnder∣stand.

It is a thing most certen that albeit Adam and all men in him might and did fall from God by sinne, yet can not the elect of God who be elected to life euerla∣sting 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 expres∣sed image of his substance, is greater then euer was A∣dam, so is his power of greater vertue to saue the elect then Adams impotencie was to bring damnation vp∣on 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 al∣ledge) 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: for God loked not to Cain, nor yet to his sacrifice, as that he did to Abel. And why? because, as the Apostle affirmeth, the one offered in faith and the other without faith. Remem∣bre, 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 y^e 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

Cain ouer his lustes, but saieth, vnto thee shal his appeti¦tes 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, and to serue him, and therefor most vniustly did he ha∣te 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 gen∣dre, & the substātiue which signifieth sinne in that place, is of y^e feminin gēdre & therefor wil not y^t proprietie of the tongue suffer, y^t dominion promised, be referred to sinne. where blasphemously ye aske if god gaue Cain no power to subdue his lust, who was thē y^e author of his sin¦ne? 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 no∣thing 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, it is onely true of Gods elect, to whom it is plaine that Paul there spea¦keth. 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 spea∣king 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 Co¦rinthians had of Paule y^t 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

him power to obey his will reueled, nether yet pow∣er 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 mer∣cifully 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, the holie Gost doth not con∣ceale, to witt multiplication, preseruation, and the resti∣tutiō of all thinges, as touching the order of nature, li∣ke 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 al∣beit that none can be both blessed and cursed, loued and hated all at once, in that degre of loue or of hatered w^c God frely beareth in Christ to his elect, and most iu∣stlie 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 tempo∣all benedictions, vpon such as in his eternall counsell he hath reiected, and therefor hateth. As it is no repu∣gnancie to say that God bothe blesseth and loueth his elect children, euen when most seruerely he doth cha∣sten and punishe them.

To all y^t which ye adduce of the Israelites, 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 Moi∣ses albeit his bodie fell in the wildernes. That place of Paule proueth not that all the Israelites, which was cal∣led from Egypt, were within gods holie election to lief euerlasting in Christ Iesus, but doth proue y^t they

were all externally called and y^t they did all cōmunicat with those externall signes and sacremēts, w^c did signifie, & represent spirituall thinges, but he doth not affirm y^t all did receaue y^e spiritual and inward graces of the ho¦lie Gost. The mynd of the Apostle is plaine ynough in y^t place to such as willingly list not blynd them selues. For he exhorteth the Corinthians not to think it suffi∣cient 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 y^e holie Gost. for we did neuer de∣nie but y^t many who before mē had a faire glister of ho∣lynes, yea which thoght thē selues sure in their own fan¦tasie hath taken horrible falles, bothe of one sort & of y^e other. And vnto all mē we cry no les then you do, that they tēpt them selues, & y^t they take hede lest by sloth∣fulnes they fall. but y^t any y^t 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.

The fall of the reprobate we remit to gods iudgement Albeit that Balaam had bene indued with greater gra¦ces, then in scriptures, we read that he had, yet doth it not thereof follow, that he had receaued y^e spirit of san∣ctification by true faith, which is giuen to y^e elect one∣ly. for we fynd the power giuen to some to expell deuil∣les, 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 na∣mes 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

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 cur¦sed But whether that it was the purpose of y^e holie Gost to teach and assure vs therby that in very dede such graces were in him, 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 bles∣sed. for so doth he him self confes. And for that end is the historie written. If ye vnderstand that the benedi∣ction 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, 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 on∣ce blessed that people, by his plaine word and promes spoken, and reueled to Abrahā, so shoulde he most con∣stantly 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

therefor was not at that tyme a reprobate: But that Isra∣el 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 con∣fession, which the wicked spirites gaue to Christ, (con∣fessing 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 per∣fourm 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 per∣fourm no part of it. But if it be manifest that notwith∣standing 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 simi∣litude, & 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, y^t not onely they were preser∣ued in all stormes, 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 tempo∣rall 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: Saul nor his house was neuer chosen in gods eter¦nall counsel to be kings and Reulars ouer Israel for e∣uer. If ye cry, then did the holie Gost, speaking in Sa∣muel, lie. for he affirmed, that God had prepared the reigne and kingdom of Saul vpon Israel for euer,

I answer Samuel speaketh not in that place, what God had determined in his eternall counsel, but what he him self thoght that God had determined and appoin∣ted. 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, y^t except that so it was, y^e 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 of∣fice. If it appere hard to you, that y^e prophetes be decea∣ued in any thing, consider I praie you what chanced vnto him after. did he not at the sight of Eliab prono∣unce with an affirmation, that before the eternall, he was his anointed? did the holie Gost lie because that Eliab was refused, and Dauid chosen, or was not ra∣ther Samuel ignorant and in an error? the same might I proue by Nathan, & others, who being gods true pro∣phetes were yet for a ceason left in error & did both speak and giue counsel otherwies than God had de∣termined in his eternal counsel. But now shortlie to proue my proposition, I say, that gods eternall purpo∣se and counsel concerning the chief rewler and go∣uernor ouer Israel was long before pronounced, by Ia∣cob in his last testament, who did appoint the crown, and Sceptre royall to an other tribe then to Beniamin. for thus he saieth, Thou Iudah thy bretheren shall prai∣se 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 sen∣tence was neuer after retracted. And therefor my propo∣sition

affirming y^t Saul was neuer elected in y^e 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, 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 sa∣me meanes, that God had foresopken: how so euer thin∣ges 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: consi¦dering that the former prophecie was so plaine. But y^t 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. 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 abomi¦nable 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 y^e deuil, that after he did neuer returne to God but y^t finally he did perish, we dare not be bolde to pro∣noūce sentēce. And y^t because to vs it appereth, y^t God did make vnto him a promes of mercie, his greuous

offence not withstanding. for this did God speak by Na∣than 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 vn∣derstand this fre mercy promised to abide after in iqui∣tie committed, you cānot denie, but that a plaine diffe∣rence is made betwext Salomō, & Saul. And if ye think, that nothing spoken in that place, did appertein to Sa∣lomō, who was born before that Dauid had finished his daies & did slepe with his fathers, but that all is perfor∣med in Christ, who many yeares after did spring of him ye do not rightly mark the wordes of God nether yet y^e 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. Moreo∣uer 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 y^e 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

occasion to take hede what sentence ye pronounce in things so farre remoued frō the reache of your vnder∣standing. In the historie of Ieroboam, ye do not ob∣serue that whatsoeuer is promised vnto him, except the first 〈◊〉〈◊〉 of the tenne tribes, is cōdicionall. for thus saith the Prophet vnto him. 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 withstan∣ding 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 righte∣ousnes, 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 peo∣ple in gods anger, and were taken away in his hote dis∣pleasure, 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 w^t your counsellers, and produce your witnes against the next time. That Iudas was neuer elected to life euer∣lasting, I haue before declared and therfore at this pre∣sent 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, y^t 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 y^e 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 y^e person of Iu∣das to that fact, nether yet did exempt and make fre any of the rest, from suspition of that cryme, in expres wor∣des

(I say) So like wise in saing, ye are the salt of y^e earth and you shall sitt vpon twelue seates, &c. he nether ment of the hole nomber of the twelue, nether yet of thē one¦ly. for as for Iudas, I doubte not to affirme, but y^t accor∣ding, as it was written in the book of Psalmes, That his habitacion shoulde be desolate, & that an other should receaue y^e honor of his bushoprike: y^t so euē in y^e tyme, whē he stood in the ministerie most sure to mānes iud∣gemēt, that yet in gods eternall coūsel, he was appoin∣ted 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 y^e earth, and the light of the worlde, except those twelue. I veri∣lie 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 euerla∣sting in Christ Iesus before the fundacions of the world were laid. I haue before proued that the elect can not fi∣nally refuse nor deny Christ Iesus their head, and there∣for I will not trouble the reader with the repetition.

The place of Ezechiell serueth nothing your purpo∣se. 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 offen∣ses of their fathers. Against whom y^e 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, suppo∣sing 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

to prouoke them to repentāce w^t this exhortacion: Cast away from you (saieth he) all your transgressiōs where∣by 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 y^t 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 y^e Prophet speaketh: not of such as being ingrafted in Christes bodie, by the true sanctifi∣cation of his spirit, do daylie studie to mortifie their af¦fections: but of such as hauing an outward appearance or shew of holines, did notwithstāding lowse y^e bridle to all impietie. In very dede God can not remēbre y^e iustice of any such (w^c is not) but their sinnes must craue iust ven∣geance, & y^t the rather because by thē y^e name of God is blasphemed. Now to y^e rest of y^t w^c foloweth in yo^r book.

THE ADVERSARIE.

This say you, 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 the∣better because it hath many fauorers specially of thē, which haue the na∣me of learning for such haue bene alwaies in all ages, ennemies to the tru∣eth [ 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 en¦glish tōgue, & yet wil they medle with 〈◊〉〈◊〉, as thogh the gifte 〈◊〉〈◊〉

& the giftes of prophecying were so boūd together, that God coulde not mi¦nister 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 she∣pherds which are accustomed to stables are foūd mete to haue Christ reue¦led 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 ma∣keth 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 cal∣led 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 e∣loquent tongues, but you must go forth vnto him out of the tentes and suf¦fer 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 ha∣ue 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 er∣ror, & 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 y^t you or we peruert the meaning of y^e holie Gost speaking in hisholie scriptures, we chiefly remitte iudgement to him, who shall iudge the worlde with e∣quitie, not refusing also in the mean season the iudge∣ment of indifferent readers. To your vniust accusatiōs, cauillations, and malitious reportes, I will answer no

thing, till the ende of this worke. And then I purpose to lay before your eyes suche thinges, as ye can not de∣nie, to the end that the simple may iudge, which of vs do worship the Idoll of our own fantasies, and haue forsaken y^e mynd of the trueth. Albeit that ye, and your capteyn Castalio beginne now to dispyse learning, yet be ye neuer able to proue that we haue dispised godli∣nes 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 aduer∣sarie, 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 mali∣cious, that we contemne the meanest gift that God hath giuen to any of our brethren. If any be that boast or bragge of their knowledge in the tongues, or of y^e mul∣titude of y^e bookes, w^c they write I will cōfesse them wor∣thie of most sharpe rebuke. But as for suche as be prin∣cipal 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 de∣clare and men, who be most familiarly acquainted with them partly can witnes.

As we do not enuie y^e perfect knowledge in tongues of such as you praise, so do we vnfeinedly desire God, so to gouerne their heartes, if his good pleasure be, that ra∣ther they studie to edifie Christes afflicted Churche, thē to accuse, sclander, and traduce suche, as in the vine∣yard of the Lord, haue labored, and daily do labor much more then they do. That ye will vs to turn from that w^e 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,

and after, for the assurance of our hope, we must haue more then the promes of men. Thus ye procede

THE ADVERSARIE.

To proue that they whiche be once elect can neuer, fall they alledge this saying of Christ: There shall arrise fals Christes & fals prophetes, and shall shew great miracles, & wōders in so much, that if it were possible the ve¦rie 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. affir¦meth 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, 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▪ this semeth vnpossible by Christes wordes yet many such were conuerted to Christ. And the same spirit of vaine glo¦rie was among••st the elect Apostles of Christ, after they had continued a long time with him▪ 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, 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 w∣hich 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, as Eua was the elect of God, and not withstanding the Apostle w••••••esseth that she was begyled and deceaued by the Ser∣pent, Therefor warne•• Christ the elect Apostles saing, take hede that no man deceaue you. 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. 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, 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

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 a∣gainst 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 a∣bout, 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 be∣cause [ 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 testimo∣nies, which we vse for confirmation of our doctrine, ye should haue found mo, and such as be som••hat more

plaine then any of those that ye take vpon you to con∣fute. 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 y^e veritie remaine inuincible.

That this condicionall, If, in these wordes, if it were possible, the elect should be drawen into error, affir∣meth 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 Scri∣pture 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) re∣maining 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 at∣tein to saluation? Christ answered, thinges that be im∣possible before man, are possible with God. marke well that Christ called the humiliation of the rich man, im∣possible 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 y^t cor∣ruption 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 re∣pressed 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 bo∣som, 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 towar∣des his childrē, to the loue of any creature, whiche they

can beare towardes others.

The examples of the man of Inde, and of the Cat of the mounteine, can in no wise receaue your interpre∣tation. for the impossibilitie of the one, and of the o∣ther, 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: ne∣ther yet can any art vtterly remoue the spottes of that beast, which the Prophete in that place calleth the ••••o∣pard. 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 the∣se 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 e∣uer 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 pa∣stures, and waters of lief, illuminateth thē by y^e presence of his light: and finally doth sanctifie and confirme thē in his eternall veritie by y^e power of his holie Spirit

Vpon those wordes of the Apostle I feare lest that your senses be corrupted from the simplicitie, 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

their pastor, that they heare to their great danger the owling of wolues, & do credit, and receaue lies for veri∣tie, yea & further that somtimes with knowledge, they cōmitte iniquitie. But that they are permitted in y^e sa∣me finally, and without redemption to perish, that we cōstātly denie. for imposible it is that the liuely mem∣bers shal lack participation with the head. Imposible it is that Christes death shal lack his effect, which is the li¦fe of those that of his father are committed to his char¦ge, 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 a∣gainst 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 perdi∣tion, yet we do not therefor detest nor ahbore Christs simple veritie but being prouoked by that fall & deie∣ction of others, with great solicitude and care, we call for the assistance of gods holie spirit en those most mi∣serable and most wicked daies. 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 cau¦se according to our innocencie, & according to the pu∣retie, which thy spirit hath formed in our heartes, de∣stroy all lyeng lippes, and confound thou those, that of malice trouble thy afflicted flock.

Let your friēdes, enemies to gods eternall trueth, prou¦de

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 refor∣med 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 sacre∣mentes rightely ministered according to his own ordi∣nance 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 dispy∣te of Christes blessed ordinance, do frequent y^e same are accursed of God.

We do not deny, 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. Your foolish question demanding if Adam or any other mā can be saued by Christ. which doth for∣saik 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 mem¦bres, 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. And therefor with al thank fulnes and ioy do they receaue him who is made to vs from God, wise∣dom, 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

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 redem∣ption, 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.

THE ADVERSARIE.

The third error of the careles by necessitie

God hath two maner of willes, 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 wil∣ling bv answering to that, which ye call the confuta∣cion of our third error, which thus beginneth.

THE ADVERSARIE.

The authors of this wicked opinion, 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 wil¦leth 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 doctri∣ne for n••ther, Moses and the prophetes. nether Christ and his Apost∣les 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

unreueled, both knowen, & unknowen. what greate absurditie is this? can a mā call that which he knoweth vnknowen? or that which is secret reue∣led. so may a mā say, 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, 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. 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, 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, 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, so shall thy nauel be hole and thy bones strong▪ And I•• but is not we that can fynde out the almightie. 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 con∣ceat, 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, ex∣cept th••w giue him wisdom, and send thy holy Gost from aboue? 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 pro∣fitable for vs.

ANSWER.

What confirmation our doctrine hath by the inuin∣cible, and most euident testimonies of gods holie scrip∣tures, 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

I say that ye are neuer able to shew in any of our wri∣tings 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 har∣dened his heart, 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, 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 Io∣seph said to his bretheren, be you not moued with so∣row, 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. No∣ne 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

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 poste∣ritie 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 conclu∣de, but this, that in what day soeuer Adā should eate of the frute forbiddē, that he should die the death. But A∣dam 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) se¦ing that Moises, the prophetes, Christ Iesus, and his A∣postles in all writings do affirme the same. But yet lest that ye should think that we attribute nothing to gods secret wil, 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 doct∣ryne, 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 vn∣reueled, 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 sha∣dowe, these yo^r dartes do hurt vs nothing, for we do not affirme, that we do knowe the fall of man by gods se∣cret will, but by his will manifestly reueled vnto vs by his holie scriptures. Or more plainly to answer yo^r rea∣sons, 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

witnesseth in these wordes: To me the least of all sain∣tes 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 y^e cōmunion of the mysterie w^c 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 prin¦cipates, 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 be∣fore all time what ordre God should kepe in the crea∣tion and disposition of all thinges in time: yet may we nowe I say be bolde to affirme that the secrete was hid∣de in the eternall connsell of God. That first he wold create the heauen the earth, the masse being rude, ha∣uing 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 we∣re somtime secret, but now are manifest, reueled and knowen so likewies was the falle of mā, and the redem∣ption which commeth by Christ Iesus somtime secre∣te in the eternall counsell of God, but nowe is most ma∣nifestly preached and declared by Christ Iesus, and by his holie Apostles. for nowe we know that God so lo∣ued 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 re∣medie for y^e same, was not onelie forsene but also befo∣re 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 pro∣bation

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 mani∣festly affirmeth that we were elected in Christ Iesus be∣fore the foundations of the worlde were laid that God hath wrapped all nations in disobediēce that he might haue mercie vpon all, vpon all I say which refuse not the remedie, frō all begining prepared, which is Christe Iesus, as y^e Apostle witnesseth, saying: in him & by him, a∣real things created, & he is before al things, & 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 preemi∣nēce. 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: God hath cal∣led vs by an holie vocation, not according to our works but according to his purpose and grace, which was gi∣uen 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 con∣firme saying, 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 y^e tyme appointed

through preaching &c. And the same saieth Peter spea∣king of our redemption by Christes pretious blood, who certeinly was preordinate, sayeth he, before that y^e 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 com∣mādement 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 vnreue∣led, as man should say hearing? is not hearing and light is not light. No such absurditie cā iustly be gathered vpō our doctri¦ne, for simply we say y^t thīgs somtimes kepte secrete in y^e 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 igno∣rance from those, that were appointed to life. If these things do not satisfie you, yet my good hope is, that y^e godlie reader shall perceaue, that most vniustly you ac∣cuse vs, as if in our doctrine were plaine contradiction. And yet as touching the secrete will of God we moreo∣uer 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 re∣ueled. But why that so it pleased his infinite wisdome, and goodnes to dispose, and before ordeine the myste∣rie of our saluation: that first we should beare the ima∣ge 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,

ād finally why y^t it pleased his Maiestie to choose some: ād of this same masse to reiecte others, we say is not re∣ueled, neither yet shalbe reueled before y^t Christ Iesus appere in his glorie, whē the bookes shalbe opened and all secretes shalbe disclosed. To speake the mater so sim∣ply 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 y^e 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 won∣derous workes of God (which so far excede the reach of our vnderstanding, that more able they are to quenche and swallow vp all light which remaineth in vs, then is y^e great depth of the sea to deuoure our frayle bodies) do we hold the secrete will of God for a ruele of all e∣quitie, perfection and sufficiencie, teaching and affir∣ming that if any man of vaine curiositie or of deuelish pride, presume to define or determine vpon these or o∣thers his inscrutable secretes, the causes whereof (o∣ther 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 con¦tentation of his electe, & to the most iust conuicting

of the consciēces of the very reprobate, to whome shall be left no place of excuse, but in their owne conscien∣ces 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 con∣ceaued. 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 sa∣me man hedlongs casteth him selfe in to horrible cōfu∣sion, which he can not eskape without spedie repentan∣ce. And against such men are al the scriptures by you al∣ledged, 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 wise∣dome, 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, that is to subiecte his Maiestie, and wisdome to the iudgemēt of our corrupt reason, You (I say) who vpon his words plai∣nely 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, 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 y^t cōmīg but onely to the sight of gods incōprehensible iudgements, with all trēblīg & reuerēce fall done before his Maiestie & w^t the Apostle do crye, Oh y^e depnes of y^e riches & wis∣dome and knowledge of God, howe inscrutable are his iudgementes and vnsearcheable are his waies, who hath knowen y^e minde of the Lord or who hath bene of his co∣unsell,

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 ca∣pacities, and by that meanes studie to bring God as it were in bōdage to our reasons. but now that which folo∣weth in these wordes.

ADVERSARIE.

Thy worde sayeth Dauid is a lanterne to my fete and a light vnto my steppes. when thy worde goeth forth it giueth light and vnderstanding euen Vnto babes: 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? God hath reueled so much of his will as is profitable [ 2] for vs to vs to knowe. 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 reue∣led will, wold not that Adam shoulde fall but in respect of his secret [ 4] will, he wold Adam should fall then did God will two contraries which is impossible. was there euer any such monsterous doctrine taught God abhorreth a double heart which speaketh one thing and thin∣keth 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 scri∣ptures we do not onely followe as a bright lanterne shi¦ning before vs, 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 hea∣uen with wonders, signes and miracles wolde declare

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 ac∣cursed, and in no wise to be heard. and therefore yet once againe I cā not cease to exhort you, if by late reue∣lations 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, of gods eternal electiō, or of his most iust re∣probatiō 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 wor∣keth all that pleaseth him in heauen and in earth, and that also he hath reueled vnto vs so much as is profi∣table for vs to knowe, ether yet necessarie for our sal∣uacion. 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 re∣ueled, but arrogātly list to moūt vp to search the secre∣tes 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

certen questions, you make such conclusions as plea∣seth 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 impossi∣ble.

These be your wordes and seuerall reasons most blasphemously spoken, 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 mani∣festation and declaratiō of his own glorie, althogh it se∣me diuers in y^e instrumentes as before I haue most ma∣nifestly 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 percea∣ue assigne, or vnderstand any other reason, or cause, but his holie will onelie: and therefore with all reue∣rence do they stoupe, and couering their eyes, crie iust and righteous art thou oh, Lord in all thy workes, ho∣lie, holie, holie Lord God of armies. The vniuersall earth is replenished with the glorie of his Maiestie. Because I say a great part of our controuersie standeth in this point, I wil go through your questions, and se∣uerally answer to euerie one. first you aske if God haue two willes by reason that he hath a secret will and a re∣ueled

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 decla∣ration of his owne glorie. But because the instrumen∣tes (in which gods glorie is and must be for euer mani∣fested and knowen) be diuers, therefor hath gods will w^c in him selfe is one, diuers considerations, effectes, & en∣des, 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, but he will the vesselles of wrath to be adiudged to the fire inquen¦chable 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 con∣demned. But in respecte of God the wil is one and sim∣ple, 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 y^t w^c is not reueled be cōtrary to that w^c is reueled. To the w^c I answere as before, that in respecte of God there is no cōtrarietie betwext y^e will reueled and the will vnre∣ueled. But yet may the creatures to whome God, doeth notifie his will by commandement, rebuke or exhor∣tation, apprehend & vnderstand one thing, and yet it may be that God in his eternall counsell hath determi¦ned 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 sensi∣ble ynough to the godlie and sobre reader. 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

sonne of death, that God wold break the league and couenant with him, as he had done to Saule his pre∣dicessor. 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 pre∣sent 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 affir∣meth sayinge: Thus saieth the lord put ordre to thy house for thou shalt die and shalt not liue. But was not therefor the cōtrarie (to witt that he should afterward li¦ue fiftene yeres) determined in the immutable coūsell of God. The same might I declare by many other ex∣hortations &commandementes, but with one I wil stād contented, which shall adde light to the former. Abra∣ham was commanded by God, to take his sonne Isaak whome he loued, his onelie sonne, in whome the pro∣mes 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 bea∣reth recorde, that Abraham did so vnderstand gods will, that his owne hād was stretched out to kill his son∣ne, 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 Abra∣hā 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 reue∣rēce the causes hereof be searched & inquired, y^e holie Gost will answer y^t good it was to Dauid thus to be hum∣bled. that profitable it was not onely to Ezechias, but al∣so to the hole Church of God after him, to cōme to the knowledge of his infirmitie, and of the agonye & battel

which he susteined, fighting as it were agaīst gods iudge mētes. That by Abrahams, great obediēce, be we all in∣structed 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 e∣uer the frantick heads of such vile slaues of proud luci∣fer. And therefor be ye warned, for vengeance is prepa∣red for all such vnreuerent reasoners in gods perfect (but yet profound) iudgementes as ye declare your sel∣ues 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 pro∣ue that God in reueling his will to Adam, had none o∣ther purpose nor will but onely that Adam, should not falle? (because say you) he said thou shalt not eate, I ans¦wer, & 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, 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 co¦trarie, as that Adā should offend. Answer, God if his good plea∣sure be, towch your heartes with such vnfeined repētan∣ce that you may vnderstand howe horrible be these blas¦phemies, 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 doctri∣ne do we teach nor affirme, as that of which you ga∣ther

these blasphemies, ād albeit we did, yet it were as ea¦sie for vs to dissolue ād vnlouse such deuelish knottes, as by instructiō of your father, you knit to trippe y^e soules of the simple, & as it is for y^e fote of the valiant & strong mā to burst a sondre the spiders webbes which y^e vene∣mous spider maketh to catch the impotēt flies and fe∣ble gnattes. And now left y^• you should glorie as thogh yo^r 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 an∣swer: That as God is a spirit and hath neither heart nor bodie like as man hath, so must not his words, cogita∣tions, 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 no∣thīg 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 e∣ternall counsell & purpose, as before we haue spoken, and hereafter shall rehears. But still crye you, that yet we burden God w^t that which he cānot abyde in his creatu∣res 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 maie∣stie, then his lawe hath permitted to men subiecte to the same: and if ye dare promise to your selues that au∣thoritie 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

a reason, & a make an accōpte before you of his vniuer∣sall 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 a∣mongest 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 ha∣ue 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 rea∣son, that you burst forth in scoffing, mocking, and blas¦phemie. But yet to come more nye to the mater, I de∣nie 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 a∣ble to proue, that he spoke one thing & willed the con∣trarie, 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 w∣hat 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

before appointed the falle and the remedie for the sa∣me, he had not imposed vpon him a lawe, the transgres∣sion whereof, should bring death, but should haue suffe∣red 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 com∣mandement forbidding Adam to eate, and the puni∣shment of death denounced, if he did eate, were nothing contrary to his secret will: but were the very wayes ap∣pointed by his infinite wisdome, by the which he had determined that his secrete will concerning the myste∣rie of mās redemption should be notified & put in ex∣ecution. And albeit that such as in gods eternall ele∣ction 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 towar∣des vs: neither eshame we to confesse our owne wret∣ched 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 ele∣cted in Christ Iesus before all tymes, so it behoued vs in time to fall in Adam, to the end that the bright glo∣rie 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 per∣missiō 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, if a man (say you) could do any thing cōtrary to gods will, then were not God omnipotent, wherefor what so euer 〈◊〉〈◊〉 dōne, it must nedes be donne by the will of God, whose will no man ca•• resist. I an∣swere 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 re∣maineth omnipotent, suffering m••n to do euill whome he might de∣stroy before he did the euill, if so it pleased him. Phara•• obstinatly re∣fused [ 2]

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 li∣tell [ 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 Canani∣tes. 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 w∣rittē 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 Aegyp∣tians 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, vntill they be mollified by the grace of God, as I••re¦mie witnesseth saying: Amōgest al things liu•••••• not, mā hath the most decea∣full & stubborn heart & the lord saieth that he will take the stonie heart frō thē, 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 ap¦pere, [ 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 milli∣fied, 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 & Aa∣ro 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, nei¦ther 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 an∣cient [ 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▪ 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

wi••hholden their hearts frō vnderstanding that is thou hast not giuē thē vnderstāding: And thus mā••er of speaking is cōmon in the scriptures not o∣nely of God, but also of mā as these, nowe you haue ••idd the childrē of Is∣rael 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 vnder∣stāded▪ [ 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 obsti¦nate 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 Pro∣phet 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 A∣masias, 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 sel∣ues & 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, 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. Af∣ter 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 puni∣shed for this good & iust dede. These & such like 〈…〉〈…〉 ••skape, affirming Pharaos heart to haue been actually indured of God.

ANSWER.

How meane that euer our reasons be, yet great cause we haue to giue thanks vnto God, that ye in laboring w^t all your wittes to oppugne & obscure them, are yet com¦pelled 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, notwith∣standing 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 y^e example of Pha¦rao. I will not take in all points that aduātage of you w^c 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 wic∣kednes should be donne (for thus you must applie your words, orels ye say nothīg against vs) and yet that it plea¦seth God not to destroy the wicked doer, but to suffer him to do euill, whome he might haue destroied befo∣re 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, and that he might destroy the wicked mā before iniquitie be com∣mitted, 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

y^t he may destroy euē Sathā him self, if so pleased his e∣ternal wisedō, what can be cōcluded, but y^t God willingly for causes knowē to his wisedome alone, permitteth & suffereth things to be dōne w^c a••ter he will most iustly pu¦nish? And thus (I say) doth you own answer & confessiō iustifie o^r doctrine. for we do not teach y^t wickednes plea¦seth God, in so farre as it is wickednes: neither yet that God will sinfull actes to be donne, in so farre as they a∣re 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 y^e power of his holie spirit: so y^t 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 natu¦re: 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 sin∣ne that a fals prophete shall come and deceause the peo∣ple? Yea is it not likwyes sin, to deceaue y^e 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 y^e 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 y^e hear∣tes of his people & of his chosen children as the holie

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, Eze∣chiel in plaine wordes doeth witnes saying, ād if the Pro¦phet deceaued speak the word, I the Lord haue deceaued that Prophet, 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 plain∣ly 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 & Io∣saphat, 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 y^e lorde he said I shall deceaue or persua¦de 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 the∣se Prophetes & the lord hath spoken euill vpō the. If to make a publique proclamation to call for one to decea∣ue, to send him forth & to giue him power to do the sa∣me. be onely a simple permission, & a thing which God suffereth against his will, lett the indifferent man iud∣ge. 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 Na∣thā) 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 y^t facte secretely but I shall do this thīg opēly be∣fore all Israel, let y^e vehemēcie of y^e words w^c here be spo∣ken, be noted & be iudges your selues whether your in∣terpretation be tollerable, he saieth not I shal suffer euil

to come vpon the, but plainly he saieth I shal raise vp e∣uil against the. And therwith not content, he saieth I shall take thy wyues, and to put the mater out of all con¦trouersie 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 Nabu∣chadnezer, by Salmanasar, by Syrus ād diuers others w∣hich for breuities saik I passe ouer. one I will recite w^c I trust shalbe so plaine that the deuill him self by no sub¦tilitie shalbe able to obscure the light of y^e trueth. Was there euer any facte since the begining more wicked, if the instrumētes shalbe cōsidered, as was the cruell and i∣gnominiouse 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 y^e wicked men being gi∣uen by the appointed coūsell & fore knowledge of God. And after, they haue verely cōuened agaīst thy holie Sō¦ne Iesus, whō, thou hast anointed, Herode together & Pō¦tius Pilate, w^t y^e Gentiles together & y^e people of Israell to do what so euer thy hand & thy cousell haue decreed to be dōne. Aduise well what ye wil answer, y^e wordes are plaine, & so plaine y^t 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▪ y^t is his power, and coūsell, y^t he had before decreed to be donne, mea∣neth a thing of more greater importāce thē he y^t saieth they did what God permitted and suffered to be donne. Consider forther y^t you haue not to do w^t men, as w^t Au∣gustine, Caluine and vs whome you call careles liberti∣nes, but w^t the holie Gost speaking in Peter & in the ho¦le Church of Ierusalem, yea speaking in the hole scrip∣ptures. for if not to spare his Sonne, but to giue him to y^e deathe for vs, to cause our sinnes to make warre agaīst him, to punishe hī for y^e same, in suche sorte y^t of al men

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 a∣ny such thing should come to passe, but he in his eter∣nall counsell appointed the time, the place & the per∣sons, whē, where, and by whome he should suffer y^e 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 pro¦fitable & most mercifull: and yet as it procedeth from y^e instruments most profane most wicked, damnable to thē selues, & most cruell, I haue aboūdantly declared, and af¦ter as occasion shalbe offered, shall touch by gods grace, so much as may instructe the sobre mynd, if it be igno¦rant: 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 sa∣me, I will so shortly as I cā go through them, onely no∣ting wherin you abuse the wordes and mynd of the ho∣lie Gost. The wordes of our master spokē in the 24, chap¦ter of Mathewes Gospell serue nothing for your purpo∣se. for in that place our Sauiour Christ Iesus speaketh as he that is the messinger of his heauēlie father, ād de∣clareth that the Iewes obstinatly euen from their origi∣nal

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 y^t will w^c 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 & vn∣thankfull defection from him: by the which they kil∣led 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 af∣firmeth 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, y^t he did not pray for y^• world, and therefor they could neuer be vnited to God. You must declare howe y^t God wold y^t those Israelites whose carcases fell in y^e wildernes should entre into y^e land pro¦mised. If you say by any other will thē by his generall precepte giuē, y^t 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 nei∣ther 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, w∣hy 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 y^t God did other wayes will, them to entre into the lād, thē by his general com¦mādement, before you be able to proue that any thing

is done against the eternal and immutable will of God. I can proue that gods will was so plaine reueled that no∣ne of them should entre into the lād promised, y^t it be∣houed y^e hole armye to be receaued frome place to pla¦ce til they were al cōsumed. Yea further I cā proue y^t Moi¦ses him self could not obteine y^t priuiledge to entre in nor the people, albeit that in prayer moste earnestly he required the same▪ proue if you can, that euer God reue¦led his will to any particulare persons (Iosua & Caleb onely excepted) y^t they should entre in it. And thē may you say that either God did chāge his wil & purpose, o∣rels that some thing was dōne against his will, which he did permitte, but not will. I will answer there is no bet∣ter argument to proue that God hardened the heart of Pharao, then that same w^c you adduce to proue that Pha¦rao did harden his owne heart, and y^t 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. Amōgest all things liuing man hath the most deceatfull & stubb••rne heart••▪ your libertie or ignorance in citing the Prophetes wordes passe measure, And the Lord saieth that he will take a∣way 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 e∣stablishment 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 & y^t 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 Spi∣rit, then may you reason that in the hardening of Pha∣rao

and of the rest of the reprobat there is nothing elles but a bare permission without any efficacie of gods spi∣rit. But if it be God that worketh in vs the good will and perfourmance of the same, and that he hath mercie v∣pon whome he listeth. thē is it likwies, that God harde∣neth whome he will. Mark & note y^• wordes of the Apo∣stle: He saieth not, he hardeneth whome he permitteth and doth suffer to be hardened, but palinely he saieth y^t 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 y^t the re∣probat 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 y^t pestilēt mater is re∣moued from some, and why? dothe it remaine with o∣thers? If you answere because som receaue grace offered, and som refuse it. Ye haue said nothing, as more plai∣nely I haue before declared▪ for alwayes we ask the cau∣se 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 con∣founde 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 wor∣keth willingly in the one with his Spirit, softnes, & y^• fe∣ling of mercy, so doth his iust iudgementes, & iust wrath against sinne couceaued by the spirit of sathan, work in the others hardnes obstinacie, & y^e 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 y^t it was mollified▪ this yo^r reason I say is more then foolish▪ for I suppose y^t you be not so brutishe, y^t you wil affirme y^t the heart of any tyrāne at any tyme, in naturall hardnes I meane to grope & fele, is cōperable to y^e hardnes of a stone, but y^t is a figu¦ratiue speach by y^e w^t is declared y^e vnchangeable hardnes

of mans heart as touching y^e 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, w^c is acce∣ptable 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, doth confirme my affirmacion, which is, that men procede from hard∣nes to hardnes, yea from one sinne to an other, till their sinnes be becomme inexcusable, and so finally irremis∣sible, 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 ha¦ue 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 sin∣ne: but the cōtempt of grace did so augment and incre∣ase 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 y^e foūteine of this indu∣ration 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 subse∣quent induration of Pharao did principallie procede but y^t God in his eternall counsell for causes knowen to

his wisedom alone had most iustly denyed to commu∣nicate 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. 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 further∣then that he prouethe his sentence by gods euidēt scri∣ptures. If you had produced any doctor who had con∣firmed 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 ha¦ue 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 do∣ctor cōparable to any that euer wrote before him, ether in the latin or in the greke Churche, I meane of Au∣gustine, 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 vn∣derstand 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 de∣clare his power, fuffered in great patience the vesselles of wrath prepared to destruction, w^t of these two saiest

thou, is written? And also, if the prophet do erre and shall speak, I the lord haue deceaued him, is this suffe∣ring or is it power? And after adducing the same w^c we before haue alledged of Achas he addeth, did God the∣se 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 lu∣stes 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 e∣uill, 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 controuer∣sie▪ when ••e shall bring forth the mynd of any so well grounded vpon scriptures as he dothe this his senten∣ce▪ 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 compa∣red 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 pla∣ces of Iob manifestly and in plaine wordes, fight against you. 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

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 bet∣wext these two maner of speakings, God giueth wisdo∣me and God taketh away wisdome, then is your inter∣pretation 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 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 al∣beit he tempt no man to sinne by the power of his spi∣rit 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 sa¦than to be pricked and stirred forward to all iniquitie that their damnation may be iust, and also that his ven∣geāce 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 y^e 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. 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 y^t it is your cōmone custome to belie y^• holy Gost, I wold wōder how y^t you coulde be so impudent, as to af∣firme, that y^e lorde doth punishe his vineyarde, not wai∣sting it him self, but taketh the hedge and rayne from it and suffereth it to be wasted and troden of others.

And that Iob was plagued of God onely in suffering him to be plagued. Assuredly this your affirmation de∣clareth in you ether a most brutall ignorance orels an impudencie more then manifest. Ye will not deny that Israel & Iuda were y^e pleasant vineyard somtymes plan∣ted by gods own hand: So doth he him self affirme, and doth God no more in their destructiō but onely looke vpon thē as an ydle and vnwilling sufferer vpon the tra∣gedie and myserable calamitie? he him self doth witnes y^e contrary. for he saith I will plainely declare vnto you what I will do to my vineyard, I shall take away y^e 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 y^t they shall nether send doune rayn nor moi∣stur 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 y^t fearfull destruction to pas∣se? the lord God of hostes (saieth the Prophet Isaiah) will take away from Ierusalem and from Iudath the stay and the strength, 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. In that day shall the Lord shaue the with a rafer that is hyred &c. The Lord him self doth further cōfe••••e, that the king of Asshur is the rodd of his fury and the axe in his hād, he sayeth to an hypo∣criticall nation will he send him: and I giue him com∣mandemente against that people which hath, deserued my indignation I will giue him charge to take away, to

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 loo∣kes &c.

If these wordes may be attributed to him, who onely suffereth and doth not him self effectualy work, let in∣different m••n iudge. And yet speaking more plainely he saieth: I am the lord and there is none other, I for∣me 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▪ to whom the Prophet A∣mos 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, and I shall bring them vpon this land: I shall kindle the fire, augment and multiplie the flame, and I shall prophane (that is I shall make commone) my San¦ctuary. 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 suf∣fre, I must confesse my self nether to know nor to vn∣derstand what it is to do, or what it is to work. Your bold impudencie affirming, that Iob was plagued of God, o∣nely by suffering him to be plagued, is intollerable. Doth not God prouoke as it were sathan to trye his ser∣uant Iob? saying hast thow not considered my seruant Iob, 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

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 y^t 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 comman∣der why his child is punished? O say you but God did not take his goods, 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, therefor did God o∣nely 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 a∣gainst 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 en∣creased in the land. But stretche oute now thy hand and

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 be∣hold 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 vn∣to God, who feareth not to confesse that all instrumen∣tes 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 eter∣nal counsell and purpose. To proue absurdities and inconueniences (as ye terme them) to folow our do∣ctrine: 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 refu∣sing 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 affir∣me that these inconueniences we can not eskape. I haue before sufficiently declared howe that no wic∣ked man committing iniquitie hath any respecte or mynd to obey gods holie will, ether secrete, ether yet reueled, but folowing their owne rage and inordina∣te, lustes doth make as it were plaine resis••ance to God. and, therefore, how so euer they be compel∣led to to serue gods eternall purpose: yet do they ne∣uer obey him in their owne heartes: but obstinatly they do rebell against his blessed will reueled. And the∣refor, 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

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 plea∣se 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 instru∣mentes, vniust, and euill, reseruing the rest to better opportunitie.

The will of God must not be restreined to those thin∣ges which externally we see donne or hear to haue bene dōne. 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 manife∣stacion 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 y^t 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, 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 in∣strumentes, 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)

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 she∣ding of innocent bloode by gods will plainely reueled by y^e 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 reue∣le his will vnto him, sending his Prophet to anoyn∣te him, and after approued his zeale, which he rewarded w^t 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 o∣bey his will reueled. And so I say y^t 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, repu∣gneth 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, ne∣ther 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 hedlon∣ges 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 re∣spect had to God, to his will, ordinance or counsell.

One or two examples shall make this mater more sen∣sible. 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 y^e will and purpose of sathan, and of the Caldeās, by who∣me 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 Chal¦deans 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, w^c ty∣rannously and vniustly they by violēce spoyle. And thus doth y^e diuersitie of the myndes of the workers, make y^e 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, y^t such as willingly wold not suffre gods greuous plagues, shall auoid manifest con∣tempt 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, and most equall. for as God doth honor thē who do honor him, so must they be con¦temned, who cōtemne him. But what was the mynd of Achitophell counseller, of Absalom the incestuous a∣dulterer, 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

mē, and to haue broght him, if possible had bene to vt∣termost desperation, powred forth y^e vennym which be∣fore lurked in his hidde corrupte & stinking stomock. The same might I shewe in the precious death of the in¦nocent Sonne of God. in which the great and vnsearchea¦ble loue of God towardes vs doeth shyne, so that Chri∣stes death in so farre as it was the work of God, proceded from loue, from mercie & iustice. but touching the in¦strumentes, 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 y^t God in some respect will thē) are yet vn∣iust and repugning to his will, neuer dōne to obey him, ād therefore are they and their workers subiecte to ma¦lediction, 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 pha∣ra•• should refuse to let the people go, then did he submit him self to the word of the lord, I deny y^e cōsequent. for neither did Pharao knowe y^e holiewil of God, neither did he submit him self to y^t w^c was cōmanded & reueled vnto him. The will of God was, in y^t people to giue an exāple & testimonie to y^e world, y^t y^e 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 ioy∣ful, 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 iud∣gement and vengeance iustly deserued. Do you think

that Pharao either knew this will of God either yet that he reteined y^e 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 Pha∣rao were of most contrary willes, and most contrary mindes. God willīg his Name, his power ād his wisedo∣me, to be preached and praised to the ēd, for the deliue∣rance of his afflicted people. But Pharao willing to re∣teine in perpetuall bōdage the people, (whom God com¦manded 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 iu∣stly 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 la∣bor dissolued & burst (then I am assured) you and your great captaine Castalio did spinne knit & veaue the sa∣me to your great shame & perpetuall condemnation, ex¦cept that spedely you repent. Now to the rest, which fo∣loweth in these words.

ADVERSARIE,

As for the sentēce which ye alledge God maketh hard hearted, w∣hom he will, and of whom he will he hath mercie, this place hath bene very vnresonably wrested of some of you, so that therby you haue burde∣ned 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 bounti∣full benefites and fatherly corrections doeth call to repentance. But if we louing darknes better then light, will vtterly refuse light, or after we ha∣ue bene by the goodnes of God partakers of gods grace, do forsaik the co∣uenant 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 o∣uer 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

he will, haue mercie, on whom he will, and that besides his couenant.

ANSWER.

Because that nothing resteth to the end of this y o^r 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, 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 bur¦den God, to be the cause of cōdemnation, the which we all with one cōsent impute to mā, to sinne, and to y^e de∣uil 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 re∣pentance & 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 for∣saik 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 pe∣rish in their mothers bellies? how many sodenly die be∣fore their reason can iudge of good and euill? how ma∣ny 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 prouo∣ke 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

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, most willingly we cōfesse. But that there is no iustice in God, to the groud whereof, your blind reason doeth not pear¦se, we constantly deny. And therfor we must nedes affir∣me, that to seke an other cause of gods workes, then his holy will, is more thē impietie. for the causes be know∣en to his wisedom alone, why some he hath chosen to li∣fe euerlasting in Christe Iesus his Sōne. and why that o∣thers 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 moun∣taines 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 wicked∣nes which God may not reforme, if so be his godlie wil and good pleasure. Albeit of these your wordes: God may haue mercie when he will, on whome he will, and that besides his coue∣nante. 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 in∣terprete 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 y^t 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, knowled∣ge of God, and without (as touching their owne appre∣hension) 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 euerla∣sting in Christ Iesus his Sonne before all times, we vt∣terly abhorre that error, as a pestilence most perniciou∣se. Now to that which foloweth.

ADVERSARIE.

That place of the booke of ••he kinges. The Lord commandeth Semei to curse Dauid, I vnderstād so forasmuch as God is the author of all good∣nes▪ ād of no euill, he gaue not a wicked mynd to Semei. But willing to ex∣ercis•• his seruant Dauid, vnder the cr••sse, 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 al∣redie in his heart, did curse Dauid▪ and Dauid being gouerned by the spi∣rite [ 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 where∣for 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 Da∣uid, [ 4] wherfor in tha•• he of a disobedient mynd cursed Dauid he was obe∣dient to God. and a•• we haue said to obey God it is iust. I pray you then why commandeth Dauid, 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, 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 begin∣ning? 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

affirme that God did effectually moue Semei to that wicked dede. if you vnderstand that in so farre as the de∣de 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 iust∣ly he punisheth sinne by sinne, so doeth he more thē o∣nely suffer. 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 commande∣ment for his assurance. And secondarely that he looke, and haue respect to the same endes, which God hath vt∣tered 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 com¦mandemēt of God I pray you did Semei either acknow∣ledge or confesse. I finde no mention that he excuseth him self, no not by any commandement that he had re∣ceaued of God, when after he submitteth him self to Da¦uid 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, nor re∣membre 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 loo¦ked

to the same end to the which God looked, he mi∣ght haue had plausible reasons to haue persuaded Da∣uid, 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 offen∣ded against me, then thow wast against the Prophet Na∣than. for as he had gods commandemēt plainely to re∣uele thy sinne, ād sharply to rebuke the same, to the ēd that thou mightest be more effectually moued to repen¦tance, so had I gods commandement bitterly to curse thee, to the end that thou mightest humble thy self be∣fore 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 Se∣mei did witnes against him, self y^t 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 mali∣ciously soght. And so I say albeit that gods commande∣ment 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: & ther∣fore 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 Da∣uid 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

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 ty∣me procede in their impietie till the measure be full, that therfor they cā neuer obey God. And in this our af¦firmation we feare not so much the frost nor snowe, as that we lament your vncomelye iesting in gods scri∣ptures. Thus you procede.

THE ADVERSARIE.

An argumēt you make in that place of Genesis where I••seph saieth vnto his brethren, 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 fa∣ther vnto Pharao: of this do you gather, that the wicked dede which Iose∣phes brethern did in selling him, 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 puni∣shed [ 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 wic¦kednes. 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 as∣cribed vnto Iosephes brethern and what vnto God. They thoght e∣uill and God turned it to good. Then their minds and gods mynde we∣re not all one, wherfor it was not gods wil that they should thus do wic∣kedly, notwithstanding that this place of the last of Geneses is so ma∣nifest [ 3] and directe against your error, as can be, yet will you not a∣gree 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 at∣tribut 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 thogh∣tes. 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 tho∣ght euill over me, but you grant euill th••ghtes to be euill, and yet you

say, that they came from God, then may we call God the f••ther ••f dar••k∣nes: 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 say∣ing [ 7] is but vaine▪ for we glorifie him whē we iudge him worthie to be glo¦rified, as Nabuchadnez or being chāged into a brutishe nature hauing ex∣perience 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 harde∣ned 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 com∣manding 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 iudge∣ment 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 for∣asmuch 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. Moreo∣uer 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. w∣hich suffereth you to erre thus because you with holde the trueth is vnrigh¦teousnes, ād according to your knowledge you haue not glorified God, nei∣ther haue you bene thankfull, but wax••d full of vanities in your owned ima¦ginations. 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.

ANSWERER.

As your most pestilent sect, euen from the first ori¦ginall of it, hath with all malicious craft labored to sub∣uert 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 pro∣of of gods eternall election, or most iust reprobation. but to declare that such is gods prouidēce towardes his chosen childrē, and towardes their saluation, & preserua¦tion of his church, that what so euer sathan and wicked men imagine to the destruction of gods elect, that sa∣me doeth his infinit goodnes conuert to their profit, comfort and ioye. And so this is the first, that impudēt∣ly 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 o^r doctri∣ne 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 mani∣festly reuele to your eternall confusion (except that spe∣dely you repent) so may all godlie men who either ha∣ue 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 in∣flābe and kindle it. But yet we say that God who out of darknes produced or broght forth light, had in y^t most

detestable facte of the patriarckes, both his will and his counsell, farre cōtrarie to their myndes and purpo∣se: 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 the∣r of folowe, y^t 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 di∣scretiō, to iudge of those thinges y^t be well, & godly spo¦ken, or yet docilitie to be taught in those thinges whe∣r of vterly ye declare your selues ignorant, ye coulde not thus as in a furious rage spewe forth your venim a∣gainst gods supreme Maiestie. for your horrible blas∣phemies 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 she∣we 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 dispite∣full raling. But lest you should still glory in your ini∣quite and grosse ignorance, I will discouer the same

folowing your answer, in the wordes of S. Iames saying God tēpteth no man. if ye affirme y^t God nether tēpteth y^e obeidiēce of his seruātes, nether yet sendeth false pro∣phetes to tempt his people, his plaine scriptures will re¦buke your vanitie. for God tempted Abraham, he tem∣pted his people fortie yeres in the wildernes, he tem∣pteth also by sending fals prophetes, as Moises doth wit∣nes. 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 certen∣tie of thinges spokē, pronounced, or affirmed, and som∣tymes 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 lu∣stes, and instigation of the deuill onely. And thus al∣beit we grant that to moue euill thoghtes, is to tempt, yet we denye y^e 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 hear∣tes ye were assuredly so persuaded) if euill thoghtes co∣me 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 blasphe∣mers. And if that ye in your blind fury do therewith vniustly burden vs, althogh ye may eskape the han∣des 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

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 decla∣ration of his iustice. which iustely is armed against the obstinate rebellion of Angelles, and men. but the∣reof to conclude, ergo their euill thoghtes, their ma∣licious myndes, their hatered and crueltie came im∣mediatly 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, & y^t for vtilitie of his chosen children. I say it is a thing most contrarious to gods iustice & power, ydly to suf∣fer 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 per∣mission, if he had no further respect, but to thinges as they be dōne by man. And so is gods iustice rather accu¦sed 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 manife∣station of his own glory which is more precious then the heauen and y^e earth, and all the creatures in y^e same conteined. And thus doth vanitie cause you to fear that gods iustice shall fall into decay, except it be vndersett & vpholdē w^t your foolishe distinctiō, betwext his will & his permission. but we feare not to affirme y^t he permit∣teth nothing, which in some respect he will not. for as he is omnipotēt & a most louing father so should he suffer

no calamitie to come nor crueltie to be vsed against his children▪ except he did before see, yea and before deter∣myn their cofort & his glory to arrise of the same. And will you say y^t 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 mali∣ce 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 Phi¦rao, and so was promoted for his reuelation, and wise∣dome 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 breth∣ren. 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 com∣fort 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 y^t God worketh all thinges for his ow∣ne glory, yet will not God haue his glory measured by y^e 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 ar∣gument is no better, then if I should say: man slepeth in the night season, therfor no man may or can slepe at

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 y^e glorie of God cōsist in the manifestation of his mer∣cie, of his trueth, of his power, of his wisedome and of his moste iust iudgementes, then do all creatures glori∣fie, God, whether they iudge him worthie or vnworthie of the same. for Dauid affirmeth that the heauens de∣clare the glory of God, and yet haue they nether iudge∣ment nor vnderstāding: the heauen and the earth saieth Isaiah are replenished with his glorye. 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 glo∣ry in such sort as they acknowledge his power, his wise∣dome 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 rebel∣lious against God, & yet is he cōpelled euen in tormen∣tes 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 y^t you will that it shall extend no forther, then to suche as from their heart iudge God worthie of glory, y^e w^c perteineth to his chosen children onely and can neuer be giuē by the re∣probate. for such glory must procede frō faith, w^c is not cōmone vnto all, but is the speciall gift giuē to gods e∣lect: & yet neuertheles by other meanes God declareth

his glory, euen in the vesselles of his wrath, as is befo∣re declared.

Of the example of Nabuchadnezer ye can make but a particular cōclusion in this for me, Nabuchadnezer af∣ter he had felt the iust punishement of his pride and ar∣rogācie, gaue glory vnto God: Ergo some man after pu∣nishmēt giueth glory vnto God. If you make your cōclu¦sion extend any further, it is fals. for if you say that all men after punishment giue glory vnto God, w^t 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 pro¦ued likewies fals. And if you say y^t gods glory doth shi∣ne 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 execrablev∣pon the other, that amongest all nations ye oght not o∣nely to he mocked, but also to be had in horror and de∣testation. first you say. If God must be praised amongest all na∣tions, then must gods workes be such as all nations may knowe them and prais•• them. I answer, euen so they are, and such amon∣gest all natiōs as haue y^e eyes of their myndes illumina∣ted by gods holie spiri••, do see iust caus why y^t they oght to praise gods wisedome, euen in all his workes. But you procede saying there is no nation which at any tyme shall ack∣nowledge 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 y^t we be very religiouse: because we say that none oght to speak so vnreuerently of gods wor∣kes. God is witnes that I write notwithou•• some grief of heart, nether yet y^t I affirme this, which I am to speak. for priuie hatered, w^c I bear against the persone of any

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 pro∣nounced 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 blasphemou∣sly to expose gods great Maiestie to opprobrie ād moc∣kage. 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, but what was the duetie of euerie nation, euery peo∣ple and euerie man to do, when gods mercies should be offered vnto them. And therfor if you conclude all na∣tiōs do praise God, in such sorte as Dauid meaneth, be∣cause that the holie Gost by his mouth commādeth all nations to praife God, you make no better an argu∣ment, 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 ha∣ue some knowledge of his mercies, goodnes, iust iud∣gemētes 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 foo∣lishnes, so we detest your error▪ for albeit that the ••aturall man can neuer atteine to the knowledge

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, that they did ac∣knowledge 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, a∣mongest 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, real∣me, nation or man, to whome these treasures were ope∣ned 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 y^e 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 ans∣wered. for none of vs doeth impute vpō God that he pu∣nisheth 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 decla∣red. 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 en∣forced 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

your captaine Castalio vseth for probation of his pur∣poses (for in such doeth stand the chief groūd of his di∣uinitie) 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 sin∣ne and iniquitie was made or created by God? Sinne we cōfesse was forsene, yea and ordeined in the incompre∣hensible counsell of God, and that for the most iust and the most righteous end and purpose. But that it was ma¦de 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 creatu∣res and creation, if God shal be bound no more to puni∣she 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, y^t albeit men sle∣pe, 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 ap¦petite 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 i¦quitie at all tymes▪ Be iudges your selues how well do y^e partes of your similitudes agree. Thus with greater mo¦destie haue I answered your foolishnes, thē your scoffing scurrilitie deserueth.

Where you affirmethat albeit there be some se∣cretes of God vnknowen to vs, yet is the iudgement of

God knowen, ād made manifest to vs in the word, I wold ask of you, if ye cā by y^e plaine word assigne causes of all gods iudgementes from the beginning, and of those iudgements which that day shalbe put in execution w∣hē y^e 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 plai¦ne 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, and yet of one masse, elected som vesseles of mer¦cie to honor, and appointed others for sinne to damna∣tion? 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 y^t these two last, are resolued by the scriptures, the one to be as the Apostle writeth, lest that the fathers should ha∣ue bene made perfect with out vs, and the other that the nomber of gods elect children might be fully comple∣te▪ which we cōfesse to be a reasone most strong, and suf∣ficient for all gods children: neither yet do we require any other. but yet the curious braine will not so be qui¦eted, but it wil still demād, may not God in one momēt if so it please him, fulfill the nōbre of his chosen chil∣dren, 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 e∣uery 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

most iust iudgemētes, which Paule affirmeth to be incō∣prehensible, and Dauid saieth they are depe and so pro¦foūd, 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, that God shall iudge the world, not according to Chri∣stes 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 inextin∣guible all infideles, and such as delyte in manifest im∣pietie 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 se∣crete will in that mater do we search. But if I lust, I coulde lay to some of your charges, that which no∣ne 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 hea∣uen, 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 w∣hich at this time, for diuers causes I omitte. Your iesting at vs, your bold iudgement and condemna∣tion by you pronounced against vs, we remitt to him who shortly shall declare which of the two sortes be

drowned in infidelitie, and leauing gods plaine scriptu∣res, haue folowed the vanities of their owne imagina∣tions. Now shortlie to that w^c 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, that which is write 1. Parali xi. Sathan stood vp against Israel & prouoked Dauid to nombre the people, I am certen that if it were not for this manifest scrip¦ture you wold attribute, the wicked prouocatiō of the deuil to God. but he∣re [ 1] we may see agreat light to vnderstād many other places of the scriptu∣res, 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 w∣hich [ 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 ow∣ne mynd & suffered him to curse Dauid, God is called the author of his cur∣sing, 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 w∣hich must be by the permissiō and suffring of God, & not by his will. wher∣of 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

that so was his fathers will, 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 Ie¦remi•• [ 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) buil∣ded▪ 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 ma¦ke 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 asha∣med [ 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. And yet is the Lord called the doer therof. And ••here for it is w∣ritten. 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••dnes∣and his master the deuill stepeth neuer, but is alwayes with him te••p∣ting 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 ve∣nim. No iust caus se we, why that y^e place of the bookes of the kings shall be explained by that which is written in the chronicles in such sorte as you require, to wit, that nothing be left to God in that greuous offence of Dauid except an ydle and onely permission. for the ho∣lie Gost feareth not to say: The wrath of the Lord God

was yet moued against Israell, and stirred vp Dauid a∣gainst them, that he said go and nombre Israell and Iu∣da. 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. Whe∣re ye say, the other place explaineth this: for it affir∣meth that the deuil stood vp against Israel, and prouo∣ked Dauid to nomber Israell, I answer as the one place repugneth nothing to the other, so doeth it not explai∣ne 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 Pha¦rao is manifest. God for iust causes giueth his comman¦dement and power to sathan (as to his instrumēt) be he neuer so wicked, to do what in his eternal cousel, was be∣fore 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 cor∣rupt, and wicked affections in declaring their pride, va∣nitie, 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 ad∣mitte 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 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 one∣ly 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,

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) I will reci∣cite your hole wordes by the which ye wold seme to pro¦ue contrarietie in God, except that we wold grante a dif∣ference betwext gods will and his permission. I say saieth the author of your book to vs, that ye are the Prophe∣tes if the deuill, which teach such fil••hie doctrine and ye say, be the Pro¦phetes 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 per¦mission 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 w∣hich ye oppose your selues to vs, 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 con∣trarious 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 repugnan∣ce 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 y^e 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

into bondage to your corrupt iudgement. His comman¦dement, and his will, do nether debate, nether fight bet∣wext 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 commandemen∣tes, 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 re∣serueth to be reueled in the time appointed in his eter∣nall counsell, then thus without all reuerence, and feare to trouble your foolish braines, in deuising such absur∣dities, 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 ha∣teth 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 mou∣thes 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 de∣ceaue Achab. If ye list to lay contraritie to the charge of God, prepare your winges, and with Nabuchadne∣zer of Babylon, 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

iudges and superiors to him. Thus iustly I might illude ād skoffe y o^r reasōs, as vanities most vnworthie to be an∣swered. 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 〈◊〉〈◊〉, 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 sel¦fe, 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 purpo∣ses, thīges be not cōtraries, the one to y^e 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 dissol∣ue what so euer ye haue vnreuerently collected. But yet to make it more sēsible to the simple, I say y^t in this pro¦position, God can not wil two contraries, and in the con∣clusion which you make vpon the same, you oght to ha¦ue made a distinction betwene those thinges w^c God sim¦ply (or as ye spake before, absolutely) will, and betwene those thinges, which he will for a certein end and pur∣pose, which doeth not appere in the external actiōs. For certen thinges there be (as in an other place I haue en∣treated) which God will, euen for them selues, such as be mercie, iustice, temperance chastitie, and all other ver∣tues, 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 a∣ctes sake, which do euer displease his Maiestie, but for such endes as his wisedom hath appointed. Let this be

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 war∣re, 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 exhor¦teth his subiectes to the same. And why is it? because y^t 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 e∣state of his commō wealth can not be preserued. The sa∣me may I say of godlie magistrates punishing murthe∣rers, adulterers, and blasphemers w^t death, and yet nether willing the death of any mā, neither yet deliting in the sheding of their blood. In these similitudes I grāt som∣what 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 purpo¦se, w^c is y^t man may will two contraries, for diuers respe∣ctes, without any contrarietie in him self. For peace, and warre are cōtraries, to kill, & to saue the life, are likewi∣se cōtraries, and yet one man, euen at one time may will both the one, and the other, for diuers respectes, and di∣uers endes. He may will peace, for the cōfortable quiet∣nes, and felicitie y^t ther of springeth, and at the same in∣stāt without all cōtrarietie in him self, he may wil warre, to withstād the furie of the ennemie, y^t wold oppresse his subiectes. And may not these thinges, w^c 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 clea∣ne both in eares, and eyes. But what will had he when he

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 fil∣thines? 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 y^e next remedie that to him appered able to haue staied the rage of that furious multitude (vpon God I grāt fal∣leth no such necessitie). But let the chief scope be obser¦ued, and we shall vnderstand (that for diuers respectes) to will two thinges, wherof the one, is contrarie to the o∣ther, 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 na∣tions? Who pronounced this sentence: Cursed be he that doeth the Lordes worke negligently, and he that with∣draweth his swerd from blood? Who did create the smi∣thes, with their hammers to break downe the hornes w∣hich had dispersed Israel? And finally, who gaue his ow∣ne sonne to the cruell death? Who hath subiected the deare spouse of Christe Iesus to afflictions, and tempo∣rall 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 the∣runto, if his will had bene repugnant? Peter affirmeth that blessed are we that suffre for y^e name of Christe, ad∣ding this comfortable sentēce: By them (y^t is by the per∣secuters) is y^e name of God blasphemed, but by you it is glorified. And therfor, let such saith he, as be afflicted

by y^e will of God, lay doune their soules in well doīg, as in the handes of a faithfull keper. Paul witnesseth y^t tho¦se 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 aboundan∣ce 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 iudge∣mentes, 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 re∣dēption of man, which by none other sacrifice could ha¦ue bene perfited. And this day, and from the beginning he hath had no pleasure in the blood which is shed, nei∣ther in the tyrānie which is vsed against his simple, and smal flock, but because he wil haue the members like y^e 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 y^e other: he will

y^e other to susteine y^e cause of the trueth paciētly, to bea¦re 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 con¦sidered, the same consent shall now be found in this ap∣perant contrarietie, which hath remained frō the encrea¦se of gods Church. For in all ages hath God willed his true Prophetes with all boldnes, and cōstancie, to sustei∣ne the cause of his simple veritie, how odious that euer it was vnto the world. And in their cōtrarie, he hath rai∣sed 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 ve∣ritie, 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, you plainely decla∣re 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 Sama¦ria a Prophet of the Lordes (saith the historie) whose na¦me was Oded, and he went oute before the hoste that ca∣me to Samaria, and said vnto them: 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 purpo¦se to kepe vnder the children of Iudah and Ierusalem, as seruants and had maides vnto you: But are not you such that sinnes are w^t you before y^e 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 eter¦nall counsell had appointed y^t they should do against Iu¦da, and Ierusalam, we will patiently heare your probatiō, and reasons. If you say the Prophete reproued them of

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 ido∣latrie, 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, w∣hich 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, y^t 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 y^e Iewes gently corrected, & not to haue bene so seuerely, and rigorously destroyed: and yet, y^t against al maner, & sorte of his wil, they were so cruelly entreated, it can not be denied, but y^t the crueltie, and rage of the Babyloniās was greater, then God coulde impede or staye, how blas∣phemous, 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, y^t if ye were not more ma¦licious then ignorant, ye might easily perceaue, y^t those wordes were spokē, not to proue y^t any thing was dōne a∣gainst Israel, and Iudah, w^c God had not appoīted, ād com¦manded, but to instruct the Prophete, y^t the will, and cou∣sell of God, in punishing of his people, was farre other, then was the wil, & connsell of those y^t did destroy them: and y^t their lōg bondage should haue an other end then either they thē selues, or their ennemies did vnderstād. That nothīg was dōne against y^t people, w^c the Lord had not appointed, yea and commanded, the same Prophete doeth affirme, saying: my wordes & my statutes (he mea∣neth

the threatnings, & punishmentes) w^c I haue cōman∣ded my seruātes the Prophetes, haue they not, apprehen¦ded y o^r fathers: in so much that they haue cōuerted, and said: Euen as the Lord of Hostes hath determined, & ap∣pointed to do vnto vs, accordīg to o^r wayes, and accordig to o^r imaginatiōs, so hath he donne to vs. Except y^t you will belie the holy Gost, you must cōfesse, y^t 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 of∣fended (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 pu¦nish the offēses of the people cōmitted agaīst God: Nei∣ther yet did they carie thē to Babylon of purpose y^t God might be glorified in their deliuerāce. No, they had de∣termined the plaine contrary. To wit, y^t Ierusalē should remaine desolate for euer: That Iudah should be y^• inhe¦ritance 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, y^t his loue was great towares Siō: That he wold destroy, that natiō, w^c intended their destruction: that he wold deliuer his people: that the warfare of Ierusalē was at an end, y^t her iniquitie was remitted: that she had receiued double pu∣nishment for all her sinnes, from the hand of the Lord, and y^t therfore he wold take the dolourous cuppe of an∣guish, ād sorow out of her hād, and wold giue it into the handes of those, that did trouble her. By which (and ma∣ny mo promises, and threatninges, God doeth not mea∣ne that any thing was done in Ierusalem, which he had not appointed. But by the one he did somwhat com∣fort

the troubled heartes of his afflicted people: and by the other, he did shew the cause, why he wold punish tho¦se cruell murtherers, whose seruice before he did vse in punishing his people. And this doeth God most plaine∣ly witnes in these wordes: I was wrath (saith y^e 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 hea∣uie yoke vpon the anciēt: and thou saidest, I shalbe a La∣die for euer, so y^t thou didest not set thy mynd to these thinges neither didest thou remēbre the latter end the∣reof. 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 los¦se of children. Here of I say it is plaine, y^t the punishmēt of gods people (as before I haue proued) is his owne ap∣pointement, and will. But because the punishers loke to another end, therfor are they criminall before gods iu∣stice. In adducing both these exāples, that is, of Israel pu¦nishing Iuda, and of the Babylonians destroying Ierusa∣lē, I finde you in another most grosse error, besides this w^c I haue confuted. For you seme to affirme, that if y^• Is∣raelites, and Babyloniās had kept a measure, ād had not exceded the boundes, w^c God had appointed, and cōman∣ded, 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 w^c 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 drop∣pe of blood which God (in his eternall coūsell) had not appointed, and willed. The testimonies of all Prophetes rebuke your vanitie. Ezechiel saith: Thus saith the Lor¦de. Beholde I come against thee and will draw my swerd oute of his sheath, and cut of frome thee both the righ∣teous,

and the wicked. Seing then y^t I will cut of frome y^• bothe y^e righteous and wicked, therfor shall my swerd go oute of his sheath against all fleshe from the South (meaning throw all the lād) to y^e 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 consi¦der how God attributeth all to him self, as after yet the Prophet more plainely speaketh sayīg: And he hath gi¦uen it to be fourbished that he may handle it: this swer¦de is sharp, ād is fourbished y^t he may giue it into y^e hād of the slayer &c. And I wil powre oute myne indignatiō vpō the in the fyre of my wrath, and deliuer y^e into the hand of beastly mē, and skilful to destroy. Thou shalt be in y^e fyre to be deuoured thy blood shalbe in y^e 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 y^t o∣nely suffereth, and willeth not thinges to be done, let y^e indifferent reader iudge. Why they did sinne notwithstā¦ding y^t God in his coūsell had willed, and appointed this seuere punishment against his people, I haue before de∣clared. To witte, because y^t neither knew they gods will, coūsell, nor cōmandement, neither yet had they any res∣pect to obey God, or to fulfill his will. That Nabuchad∣nezar was ignorāt of gods will, ād coūsell, is euidēt by y^t w^c is writtē in y^e same Prophet, in y^e place aboue expres∣sed. For after he was come forth of his coūtrie, ād was w^t his armye farre proceded in his iourney, he was vncer∣ten whether he should go against Rabbath, y^• strōg Ci∣tie of y^e sonnes of Ammon, or against Ierusalē, and so cō¦mitting the mater to his sorcerers, ād diuines (y^e lottes being cast) he taketh his iourneye, agaīst Iuda, ād Ierusa∣lē. Wherof it is plaine y^t he neither knew, nor vndersto∣de by y^e motiō of gods holy spirite, his holy wil, neither yet cōmandemēt. And in destroieng the Citie, and puni¦shing the people, who will say y^t he or his seruātes hated sinne, Pride, Crueltie, Idololatrie and abommations w^t y^e w^c he, and his hole realmes were replenished? And y^e sa∣me do I say of y^e Israelites, who did not onely sinne, be∣cause

they exceded measure in punishing Iuda, but be∣cause y^t 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, w^c cōmanded thē to loue their brethern, not to murther, not to spoile, not to couet &c. Against the w^c because they did offend, euē in y^e first motiō, & purpose of their warr•• in gods presen∣ce they were murtherers, theues oppressours, & coue∣tous persons, before y^t euer they set their foote forth of their houses. And so euen y^t w^c he in his eternall counsel willed thē to do, did no les displease hī, as touchīg their wicked mindes, thē did y^t, w^c you affirme he suffered. For euery transgression of his law, is before his iustice odi∣ous, and sinfull. If this can not correct your iudgement, yet I am assured y^t it shall declare your vanitie, who dare cōclude y^t if the Israelites, & Babyloniās had kept measu∣re in punishīg Iudah, y^t thē they had not sinned. But the contrarie I affirm•• and say, y^t the first thoght, and purpo∣se mouīg thē to make warre, was sinne before God. Tou∣ching y^e permission of the father towardes his prodigal sonne, & touchīg y^e•• sonne, w^c promised to go, ād to labor in his fathers vineyarde, & wēt not, I haue before answe∣red, y^t similitudes oght not further to be stretched, thē y^e minde of the holie Gost is to teach in the same. And in these places it is euidēt, y^t Christe teacheth not, how God is cōpelled to suffer many thinges w^c 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, y^t in God there is mercie towardes the sinner, yea & towardes such a sinner, as vnthāckfully, and inobediētly hath departed from God, and y^t there be some proude childrē, who by reasō of their cōtinuāce in their fathers house, become disdan••ful y^t others shoul∣de 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, y^t before appered l••st. To whom this might be applied, besides

the Iewes, and the Gentiles, ye are not ignorant. The o∣ther 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: for we say, that God nether cōmanded such abhominations, as his people cōmitted, nether yet y^t 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 com∣mitted and blood that was shedde, for that he hated: & did punish: But he willed y^t a testimonie should be left to the world in what blindnes man falleth, when he decli∣neth from God, and from his true honor, of which fear∣full example, you, and your sect oght to take hede.

The Israelites in killing their childrē, 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 ac∣ceptable, (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, w^c in furie iesting, & skoffing ye vomit furth against God, his eter∣nall 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 y^e vanitie of their imaginatiōs, d••¦clined

frō gods will reueled, God of his iustice wolde ma¦ke thē spectacles to all ages folowing, what were his••iud∣gementes (as I haue said) against idolaters. Euē so ye nei¦ther content y^t God shal vse his creatures, as best serueth for his glory, nether yet that any iustice be in his eter∣nall 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 thin∣ke 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 w^t God that committeth thinges forbiden by his word. But why that God forbiddeth iniquitie to all (which al∣so in all men he hateth) and yet that betwext his ves∣sels of mercie, and the vessels of wrath he maketh such difference, that to the one he giueth medicine and pur¦gation against the natural venom, so effectually that it worketh their saluation in the ende: and to the other he denieth that grace, 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 do∣ctrine which the holy Gost most euidently doth teach, 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 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 de∣syre

ready bent to do the same, but by suffering, and permitting him. To this question (I say) doth ••sai the Prophe•• answer. saying: Thus saith the Lord vnto Cy∣rus his anointed, whose right hand I haue holden, to subdue nations before him: therefor will I wea∣ken 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 y^e y••one barres. And I will giue y^e trea∣sures 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 Cy∣rus him selfe also confesse, 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 hou∣se in Ierusalem, which is in Iudah. And the holy Gost af∣firmeth, that y^e Lord did stirre vp y^e spirit of Cyrus king of Persia to cause this proclamation to be made. Dare you say that to giue all the kindomes of y^e earth to one man, is nothing els but to suffre him to ryue, and pos∣ses them at his appetites? 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 vnder∣standing to those that vnderstand &c. And Dauid also saith. he that raiseth the nedie oute of the dust and lif∣teth vp y^e 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

prudence, and working power, that which you most wic∣kedly attribute to his permission, or ydle sufferance, I feare not to say, that as God stirred vp Cyrus spirite effe∣ctualy 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, 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 a∣ny thing to passe, except that the Lord had decreed to perfourme his worke in Babylon, as he him selfe did threaten, saying: Behold, I come vnto the o^• thou de∣stroying 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.

THE ADVERSARIE.

To that which ye alledge of the Prophet Isai: harden the heartes of this people &c. 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

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 con∣sider 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 de∣clare vnto them the hardnes of their heartes. 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 al∣redy, 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, 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 in∣terpretation is conforme to the phrase of the scripture, nether is it con∣trary to any part of the word. but if any man hath a better vnder∣standing, lett him vse is t•• the glory of God. Of these thinges alredy spo∣ken ••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 pa∣cience 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 decla∣red vnto man to knowe, the rest reserued he vnto him se••f, for as much as

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 vn∣knowen 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 do∣ctrine. [ 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 o∣pinion in this mater is.

ANSWER.

What soeuer shalbe redde in the hole scriptures, you shall neuer be able to proue that in these wordes of I∣saie, (Go, and harden the heartes of this people) is no∣thing els meant, but that the Prophete was onely com∣manded to declare vnto them their blindnes, and hard∣nes of heart. for wher soeuer mention is made of the difference betwext the elect, and the reprobate, this ver∣tue 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 exce∣cate, and more harden the other by reason of their cor∣rupt nature, to the which they are iustly left. The Euan∣gelist 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, 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 exa∣mining the reasons, and scriptures which ye alledge for proofe of your interpretation.

First say you, their heartes ••ere alredy hardened which their

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 de∣clare vnto them the hardenes of their heartes. 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 af∣ter they could be not harder, I greately doubte. Yea I no∣thing 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 blin∣de, more hard, and more cruell, and that by the word, w^c doth plainely rebuke their iniquitie, and euidenly de∣clare whose children their are. Exāples in scripture he∣reof 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 quick∣lye worke in the heart of that reprobate, that the grea∣ter hardnes of his heart, was sodenlye felt by the Israe∣lites, 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 stif∣fenecked, and vncircumcised in heart, and eares, you haue euer resisted, the holy Gost, euē as your fathers ha¦ue resisted, so do you: whom of the Prophetes haue not your fathers persecuted? and they haue slayn them, w∣hiche shewed before of the cōming of y^t iust, whom ye haue now betraied, & murthered. Before this sentence (I say) there appered some face of iustice, but what ensued

the holy Gost doth witnes, saying: whē they heard the∣se thinges their heartes brast for anger and they gna∣shed at him with their tethe. And after also that he gaue a more plaine confession of Christe Iesus, of his exalta∣tion, glory, power, and Maiestie, they cried out w^t a great voyce, they stopped their eares, they as wolues enraged russhed vpon him, w^t one consent, and so without all or∣dre of iustice, did stone him to death. If ye cōfesse not y^t the word of God, proceding frō the mouth of Stephen, did not more harden them, who no doubte were harde∣ned before, you deny a trueth that is more then euidēt. Diuers places more I might adduce for the same purpo¦se, but (hauing respect to breuitie) I stand content with th••se two, which I doubte nothing, are sufficient to pro∣ue, that men, that be alredy hardened, yet by the com∣ming of the plaine word, which rebuketh their iniqui∣tie, they become more hard. As the owle being blind, e∣uen when she appereth to see best in the night season, but yet in y^e day time, she is more blinded, bacause that the weaknes of her eyes, can not abide the bright bea∣mes of the sunne. And euē so it is w^t 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 w^c, they are both more blinded, and more hardened. And so in your first reason we dissent frō you in y^t, that you seme to affirme, that because y^e 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 y^t it is nothing repugning to gods good nature, for iust causes, to harden the heart, and to make blind y^e eyes of the reprobate. But y^t therfore nothing resteth to y^e Prophetes or Apostles, but onely to declare vnto mē their hardnes I cā not admitte. For we do find y^t God doth so cōmunicate his power w^t his true messin∣gers,

and embassadours, that what soeuer they lowse in earth, he doth lowse in y^e heauē, & what soeuer they bynd in earth, he bindeth in heauē, whose sinnes they remit∣te, they are remitted, & whose sinnes they reteine, they are reteined. The Lord him selfe saith vnto Ieremie: 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 y^u maist also build vp, and plant. And vnto Paul it was said: And now I shall deliuer the from the natiōs, to y^e 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 y^e nature of Christe Iesus, & he is not onely come to illuminate, and to rai∣se 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, y^t those that see not shall see & that tho∣se that see shalbe blind. And Simeon saith: Behold this is he y^t is put in resurrection, & in ruine of many in Is∣rael. In so much, that vpon whō that stone of offense fal∣leth, it shall burste him to powder. And therefore we can not admitte that the ministerie of his blessed word prea¦ched, or published by his faithfull messingers, be no∣thing els but a simple declaration what men be. No, we know that it is the power of God to saluatiō of all tho∣se y^• beleue, that the message of reconciliation is put in their mouthes, that the word w^c they preach, hath such efficacie, & strength that it deuideth asunder y^• ioyntes, & sinewes, y^e bones frō the marye, that y^e weapons of their warrefare are not carnall, 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

is raysed vp against the knowledge of God, by the w∣hich also they lead into bondage all cogitatiōs to obey Christe. we know further that they haue vēgeāce in rea∣dynes against all inobedience. That fire passeth forth of their mouthes which deuoureth their enemies, that they haue power to shutte the heauen that rayne de∣scend 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 spo∣ken by his messingers, do all exāples in gods scriptures witnes. At the praier, and prophecie of Elias was the he∣eauen both shut, and opened: fire descended frō heauen, & cōsumed those vngodly souldiours w^t their captaines.

At the curse of Eliseus did beares deuoure 〈◊〉〈◊〉 childrē that mocked him. The wordes of Isai, Ieremy, and Eze∣chiel, albeit (for the time that they spake) they were con¦temned, yet had they such force, and effect, y^t 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 y^t gods power is ioyned w^t his worde, not onely in sauing (w^c I thinck you will admitte) but also in pu∣nishing & destroying. If you thinke it fearefull y^t gods holy word shall haue this power, and effect, to kill, to blind, and to harden. Remembre first, the seuere iudge∣mētes 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 y^e heart of the elect, doth mollifie, & illuminate, as before is said, but falling in to the heart of the reproba∣te, 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, y^t gods true Prophetes, & messingets, do not onely declare what mē be•• but y^t by the word, which is cōmitted to their charge, effectually

they worke ether lyght, or darknes, life, or death, yea sal¦uation, or damnation. The text of Leuiticus serueth you nothing, and y^e 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 ap∣perant signes of lepro••ie, is cōmanded to be ledde to the Priestes, who are commāded to pronounce according to the signes w^c they see. Cōsidre I besech you, the differen∣ce betwene the office of the one, & the office of y^• other•• the sentence of the one, and the sentēce of the other, the one (y^t is the Priestes) go not, nether are they sent, to se∣ke those y^t 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 sen∣tence, you shall heare w^t your eares, and shall not vnder∣stand, you shall plainely see, and yet shall not perceaue, the heart of this people is hardened. Was there anysuch cōmandemēt or charge giuen to y^e priestes? Might any of them haue said, to any man y^t 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 di∣uersitie as well of their offices, as of the sentēces which they pronounced the phrases must be diuers.

Where ye affirme that y^e 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, w^c (as before we haue declared) pearceth to y^e depest secret that lieth within the heart. Yea and worketh that thing, w^c the Pro

phete pronounceth, and speaketh, how vnapperāt that e∣uer 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 y^e 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, stupi∣ditie, 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 Ie∣remies 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, which he was commanded to gi∣ue to all nations, y^t 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 w^c 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 y^t these wordes of Ieremie do manifestly repugne to your inter¦pretation, & do sufficiētly proue y^t those wordes spoken to Isai, are otherwise to be vnderstād, then y^t he was com∣manded onely to declare what the people were. For as the wordes of Ieremie had this effect, y^t according as he spake, so came y^e destruction vpon those proud natiōs, so lykewise had the wordes of God spoken to Isai, the

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 o∣bey his commandement, and God did faithfully perfor∣me, what so euer his messinger had pronounced. Euen so did God command Isai to blind, and harden, that stub¦born, and rebellious generation of the Iewes, by the prea¦ching of his Law, and by rebuking of their manifest im¦pietie. And so he did, God working all to his glory, ac∣cording to his eternall purpose. And this because your [ 4] interpretation is not sufficiētly confirmed by any phra∣se of the scripture, which ye haue alledged ād also becau¦se it repugneth to the scriptures which before I haue ad¦duced, we can not admitte it. Against your complexion or Epilogue, which is nothing but a superfluous repeti∣tion 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 thin¦ges, so hath he by his wisedom incomprehensible so dis¦posed all thinges••, y^t 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 appoin¦ted the end to euery creature, to the which they shal on¦ce atteine, by such meanes, as he most iustly hath ap∣pointed. And therfor seing his glorie doth no lesse re∣quire his iust iudgemētes, then his superaboūdant mer¦cie to be knowen, he hath in his eternal counsel elected, some, and reiected others, euē before y^e foundatiōs of y^e world. And albeit he created man after his own image, yet did God neuer determine y^t 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 pri∣ce of their saluation Christe Iesus, in whō they were ele¦cted, before y^t in Adam actualy they did fall, or were crea¦ted. And so God willing to make his glorie to shine in al, hath prepared some vessels of mercie, and some of w∣rath. to y^e one he hath frely giuē life euerlastīg in Christ

Iesus his sonne. The other he hath for iust causes so re∣iected, 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 quen∣ched. And this will and counsel of God is neither secret, nor hidde from his Church, but is in his word most ma¦nifestly 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 re∣probate, so that the purpose and counsell, which before was hidde in God, was in time manifested vnto man. W∣hich 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 al∣beit gods will in the selfe, be one, to witte, the manifesta¦tion of his own glorie, yet as touching his creatures it hath diuers respectes, for God will the saluation of so∣me, 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 ther∣fore 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 excep∣ted) why he hath chosen some, and reiected others. And this knowledge is so necessarie to a Christian, that wit∣hout 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 con∣fesse. y^t God him selfe hath made differēce, betwext him, & others. To your odious termes, & dispitefull railing, I briefely say at this time: THE LORD shall iudge. To my knowledge there resteth no notable scripture, w∣hich ye haue alledged (or rather abused) for confirmatiō

of your error which is not sufficiētly answered, two pla∣ces 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, w∣hich places because you recite them here in the descrip¦tion of him, whom you call the true God I thoght it ex∣pedient to delay til this opportunitie, to y^e 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.

THE ADVERSARIE,

The properties of the God of the careles by necessitie. Their gods w∣rath 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 rea∣dy 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 dam∣ned, [ 1] ne••ther is he omnip••tont, which may do, and leaue vndone▪ what plea∣seth him, for he is bound ••y ••is ••wn absolut ordinance and infallible fore∣sight [ 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 wic¦kedly ••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 naugh∣tie 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 immuta∣ble 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 coun¦selles by the which thou studiest to peruert the righ∣teous way of the eternall God.

But now of thee, ô blasphemous mouth, I aske, if thou be able to forge to the, and to thy pestilent facti••,

an other God, then that God who most iustly did drow∣ne, 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 inha∣bitantes of the same (Lot and his two daughters one∣ly 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 Ia∣cob 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 bele∣ue, 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 ad∣mitte 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 the∣se his workes, thou canst not deny, but that mo were pu∣nished, 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, whose will is so free, that nothing is able to constreigne, or binde it. For that is onely libertie, that is not subiect to muta∣bilitie, to the inconstancie or appetites of others, as most blasphemously you wold imagin God to be in his election and most iust reprobation: by the which in des∣pite of Sathā, 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 Ie∣sus, and vpon his iustice.

To purge my God from that iniustice, 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 solli∣cite, for the defense of our eternall God. And therfor seing that ye declare your selues not men ignorant, wil∣ling 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 cau¦se of the Simple I say, First, that most maliciously ye ac∣cuse vs, as that we should affirme God to be slow to mer¦cy, and readie to wrath, which blasphemy we protest be∣fore God, before his holy Angelles in heauen; and befo∣re his Church here in earth, did neuer enter into our heart. For the contrarie thereof we daily see, and percea¦ue, 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 re∣probated. 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 y^e 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 darke∣nes is expelled, and from vertue, they procede to vertue, till finally they attein to the glory promised. As y^e other sorte is left in their own corruption, so can they do no∣thi••g but obey their father y^e deuil, in whose bōdage they

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 con∣stantly to the end doth good, shall most certenly be sa∣ued. 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 befo∣re 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 plea∣seth 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 de∣pend vpon him self, but vpon his creatures, which is mo∣re then absurd.

Nether to Pharao, neither to Semei, neither yet to any other reprobate, did, or doth God giue, either wic∣ked 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 wise∣dom vse them well to his owne glorie, to the exerci∣se 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 a∣gainst

God, because his workes do surmount your capa∣citie. 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.

THE ADVERSARIE.

The properties of the true God, God his mercie exceadeth all his wor¦kes 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 wil∣be 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, w∣hat [ 1] so euer shalbe his good pleasure, ••ether is it his pleasure & wil, t••at ei∣her 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 com∣mandementes, nether hath he any secret will contray to this, but will perfor¦me [ 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 care∣les libertynes God, for be abhorreth all wickednes, ād al wicked d••••••s. [ 6]

ANSWERE.

In this description of your God (whom you do ter∣me 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 forgot∣ten your selues: And last why ye omitte these proper∣ties, which the scriptures do no lesse attribute to God, then any that you alledge. Your master, and chief cham¦pion Castalio (now left for your comfort) in the descrip¦tion 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 w∣hom 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 sa∣ued, 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 iu¦stice, doth illuminate euery mā, that cometh in to this worlde. Wonder it is I say that ye who so••cōstantly haue

folowed your master in all this your worke, haue dissen∣ted frō him, or at least omitted his wordes, in these two poītes, w^c in this case be prīcipall. For, first by his descrip¦tion he will that nature, and reason, shal no les teach you and your faction, God, then shall the scriptures. So y^t he, whose workes you be not able to cōprehend by nature, and reason, shall not be to you the true God. And secon∣darily, that except he wil all to be saued: and y^t 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, y^t to you lykewise he be no God. These be two chief pointes in this cōtrouersie.

For we cōstantly affirme, that y^e brightnes of our God doth so blind nature, and reason (as now they be corrup¦ted) that the naturall mā cā neuer atteine to those thin¦ges, w^c apperteine to God, to the knowledge of his will, nether yet to his true honor. For we know that y^e world hath not knowen God, by wisedom, but thinking them¦selues 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 er¦rors, and idolatrie. And therfor say we that nature, and reason, do leade men from y^e true God, but are neuer a∣ble 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 y^e 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, y^t 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.

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, thē that w^c 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 Chri∣stes kingdome shall so florish, that wicked men shal vt∣terly 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 mor∣tification, of y^e power of the spirite (w^c 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, w^c may put them in minde of sinne, and imperfectiō, which re∣maineth in mā. For nether will ye y^t they frequēt the pu¦blike preaching of y^e word, neither yet y^e administration of Christes sacramentes. For such thinges to yo^r perfect mē are nothing necessarie. But to be short, in the end ye brīg thē to y^e plaine contēpt of gods free graces offered, & giuē to his elect in Christ Iesus. For in y^e end these be yo^r blasphemous voices openly affirmed, in your priuie assēblies: what is our ioye? but y^t 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 y^e iustice of God. But (omittig this) I returne to your deceitfull craft, ye dare not in expres wordes affirme the

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, w^t your open patrocini•• and plaine defense, so do ye shew yo^r selues most vnworthye of credit amongest gods chil¦dren. For who can credit those teachers, that in y^e begin∣ning and for their foundation, & principalles ioyne to∣gether darkenes, and light, lies, and veritie, yea that be∣gin with a manifest vntrueth (as doth your Master Ca∣stalio) affirming, that nature, and reason, do teach y^e true God vnto vs, w^c is a manifest lie, as before we haue pro∣ued. 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 impuden∣cie is it, to preferre corrupt nature, and blind reason to gods scriptures, in such manifestation of God, as our sal¦uation 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 scrip∣tures, which did beare record of Christ Iesus, who is the onely way, by the which men come to the true know∣ledge of the Father? True it is that the Gentiles by con¦templation of the creatures, atteined to that knowled∣ge, 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, v^t 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 alo∣ne had bene sufficient to haue instructed man in al thin¦ges apperteining to saluation. For so declaring him self the simple should haue auoyded that error, as a pesti∣lēce most pernicious. But now in ioining together tho∣se thinges which God hath so manifestly deuided, as

he hath deuided light from darcknes, he doth nothing els, but as a traiterous murtherer mixe, and mingle poi∣son, with swete lyquore. For in ioining nature, and rea∣son, with gods scriptures, in the manifestatiō of God to mans saluation, he doth plainely witnes, that the natu∣rall 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 ca∣me 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 yo^r 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 apper∣teine to him self? that he will not make accompte to man of all his workes. That his counsels are incompre¦hensible, his iudgementes a greate depth, and his wayes vnsearchable. Thus much for that which ye omitte of yo^r masters wordes in his description, which I now admo¦nish, 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, that we did all stād in Adam, before that we did fall. For none (say you) fal∣leth, but he that standeth: If we did all stand, then were we all predestinate to life. And after: As we were all crea∣ted in one man, that is in Adam, 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:

He hath made man like to his owne image in Christe Iesu, in whom is no damnation. What should be the cau∣se 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 A∣dam we are all wounded to death, that therfor you wol∣de 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) y^t 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 er∣ror 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 pro∣fe, and then iudge. He saith whersoeuer sinne hath a∣bounded there hath grace super abounded. Which wor∣des 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 chil∣dren 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 pro¦position is not expressed by the Apostle, so it is most fals, which is most easie to be proued. For in Cain, Pha∣rao, Iudas, Pilate, Annas, Caiphas, Herode, and many o∣ther 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 condem∣ned.

And therfor I say, that your masters vniuersall pro∣position 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 ad∣mitted 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 Chri∣ste, 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 wre∣sted. For he affirmeth not, that euery man is illumina∣ted 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 thin∣ges 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 redem∣ption nether yet of any light, which man receaueth ne∣cessarie 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 li∣ue, 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, & aknow∣ledge 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 ma∣nifest, that the Euangelist most euidently declareth, that the light of saluation is not cōmon vnto all, but y^t it is propre to those onely, y^t are borne of God. He doth fur∣ther teach, that all reason, and naturall vnderstanding

which man hath by his first birth, is so choked, so blin∣ded, and extinguished, that man must nedes be borne a∣gaine, 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 yo^r wordes. God is slowe, (say you) to wrath, and ready to forgiue. He will be intreated of all, so that he biddeth all mē euerie where to repent, and offereth faith vnto all men. 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 w∣hich I did wonder in reading this your description, y^t ye omitte these properties, which God attributeth to him¦self. You do continually repete that God is slow to w∣rath, 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 con∣fesse, and w^c sentences we acknowledge to be most true, if they be rightely vnderstand. But why do ye not like∣wise 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 ge∣neration: and that his iustice can not suffer sinne to e∣skape punishment, no not euen in his most derest chil∣dren. Ye haue accused vs, that we deceaue the people, teaching them a careles, and libertine life. And ther∣fore here againe, I require the indifferent reader, to con¦sider which of our doctrines giueth most libertie: whe∣ther you that affirme, that your true God wilbe intrea∣ted of all, or we that constantly mainteine, that God heareth no sinners, or that such as delite in iniquitie, a∣re so odious in his presence, that althogh they crie, and howle in their calamities, yet will he not heare thē. But

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 iudge∣mentes, 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 acknow∣ledge 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 a∣re 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, neither yet is there any such sentence conteined in the hole scriptu∣res. True it is that God is mercifull gentle liberall, pro¦tector, [ 30] Refuge, and Life to all. But to w^c 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 vnthanck∣full so euer they haue ben before. But by the contrarie he will destroy all that speake lies. He hateth all that worke iniquitie: nether will he shew him self mercifull to such as maliciously do offend. But all the sinners of y^e 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. 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 y^e 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 y^t cōmitte wickednes. And thus I say you•• shall neuer be able to proue y^t God wilbe intreated of al, except you

can confute the holy Gost, and make him, to recāt the∣se, and innumerable other places. As mercy is promised to his children (for they onely call in veritie, they one∣ly hate sinne, and folow vertue) So is seuere iudgement pronounced against the wicked of y^e world. None of the∣se 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 scrip∣tures. 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 mour∣ne, that are laden with sinne, as before we haue taught. That place of the Actes ye ether vnderstand not, or els willingly ye abuse it. For Paule saith not that God offe∣reth faith to al, but saith: that he hath perfourmed to al, y^t promes w^c he made to man, w^c was to send a Sauiour for mās redemption, by whome also he wil iudge the world. Consider the text, and you shall vnderstand the mea∣ning 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, & fredō of his wil we most constantly mainteine, but we cā not admitte y^t our God be variable, vnconstant, subiect to ignorance: nether yet y^t his godly wil depēd vpon y^e wil, and disposition of mā. For that were not to leaue gods will at fredome but to bring it vnder y^e bondage of his creatures. Further, the∣se wordes, God may do, and leaue vndone, what so euer shalbe his pleasure, do smell somwhat of one of your ar∣ticles offered vnto vs in this churche, wherein some of your sect do affirme, y^t God may be fully purposed this day to do one thing, and y^t 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 y^e God, who nether is, nor can be changed. If you had said because y^t God is omnipotēt, therfor he may do, and lea∣ue

vndone, what so euer his good pleasure is, you had said well, vnderstanding, y^t the purpose of God is infini∣te, y^t therfor of his good will, he so mollifieth y^e heartes of some men, y^t of most cruell, and enraged ennemies, a∣gainst his trueth, and poore seruantes, he maketh them and y^t 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 y^t you wold affirme, y^t gods good wil, & pleasu∣re may change, and y^t is to deny his Godhead. But I will burden you no further, then ye shall plainely confesse, I onely put you in minde, that y^e holy Gost vseth no such phrase. You procede saing. Nether is it his pleasure, ād will, that ether phara••, Semei, or any other should sinne, and come to destruction.

Before we haue confessed y^t iniquitie, and sinne is so o∣dious before God, y^t in it can his goodnes neuer delyte, nether yet can he haue pleasure in the destruction of a∣ny creature, hauing respect to y^e punishment onely. But seing y^t gods glorie must nedes shyne in all his creatu∣res, yea euen in y^e perpetuall damnation of sathan, & tor¦ment of the reprobate, why shal not he wil, and take plea¦sure, y^t so it come to passe. Albeit your phrenetique brai¦nes can not comprehend y^e brightnes therof, yet wil he one day declare y^t al his workes are wroght in iustice, wi∣sedom, and equitie. I thinke you will not deny, but that pharao, Semei, Iudas and others, came to destruction, li∣ke 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 an∣swered. For continually we demand, if in God there was not power, ether to haue impeded their sinne, or yet af∣ter their sinne to haue called them to repentance, if it had so pleased his eternal wisedom, and goodnes Consi∣der your foly, and giue glorie to God, who doth what so euer he will in heauen and in earth. But now to that w∣hich foloweth.

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, and of the Apostle shall shortly appere, after I haue rea∣soned 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 the∣re is readines to ••hew mercy, and also that there is a iu∣stice, w^c must execute wrath vpō the disobedient. And so in the nature of y^e God head ye cofesse mercy ad iustice. But here you say that God will the death of no creatu∣re, but that he will all men to be saued. which last wor∣des 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 pu∣nishmēt, then willeth he his iustice to cease, and so cōse∣quently must one of the properties of his godlie nature cease. Studie for an answere, to make your former wor∣des, and latter wordes better agree, orels ye wilbe com∣pelled 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 chan∣ged. After that man had offended, say you. Then yet ha¦ue I obteined, that in gods will there was mutabilitie. For after sinne he wold, and by his sentence pronoun∣ced, that Adam, and his posteritie should suffer the cor∣porall death, yea and that the sede of the serpent should haue the head broken downe, by the which is ment the

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 deliue∣rance was made, by the womans sede that was promised.

I haue before plainely proued, 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 w∣hich ye alledge it to be: to witt, that he willeth y^e death of no sinner, but that he willeth al men to be saued. Can you deny, but that a separation, and diuision of the she∣pe, from the goates, of the elect from the reprobate, shalbe made at the glorious commīg of y^e Lord Iesus? Shall not these most ioyfull wordes be said vnto thē y^t 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 o∣ther, 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 su∣perior

to his maiestie, and godly will. For if willingly he shall damne those, whom before he wold, and had de∣termined 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 omnipo∣tent. 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 A∣postle 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 Pro∣phet 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 gene¦rally, and vniuersally excepting none. But so doth not the Prophet, for he saith not, I will the death of no crea∣ture, 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 creatu∣res, 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 He∣li the high Priest, saith: But they did not heare the voi∣ce of their Father, because the Lord wold kil them. And

Moises saith, Sihon king of Hesbon wold not suffer vs to passe through his cuntrie, for the Lord thy God did harden his minde, and strengthen his heart, y^t he shoule giue him into thy handes. How often doth Moses, & Io∣sua 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 Io∣sua did kill, killed against gods will? The holy Gost af∣firmeth 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 con¦stācie, 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 iudge∣mentes, and declaration of his owne glorie. And there∣fore I say that your prosition (saying, God willeth the death of no creature) is manifestly fals, as it that repu∣gneth to gods iustice, and to his euidēt scriptures. The minde of the Prophetes was to stirre such as had decli∣ned 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 re∣mission, mercie, and grace: therefor doth the Prophet for the better assurance of those that should repent, af∣firme, that God deliteth not, nether willeth the death of the wicked. But of which wicked? of him no doub••e

that truely shoulde repent, in his death did not, nor ne∣uer shal God delyte. But he deliteth to be knowē a God, that sheweth mercye grace, and fauor to such, as vnfei∣nedly call for the same, how greuous so euer their for∣mer 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 y^e 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 know∣ledge 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 ne∣ther 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 cal∣led some to the participation of his light, and to salua∣tion, 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 wil∣leth 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 enne∣mies 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 inhe¦ritance: Kinges shalbe the feders of the Church: Que∣nes shalbe nurses: And in his holy temple, shall all sing praise. If this interpretation (which we doubt not to be

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 spea∣keth, by comming to the knowledge of the veritie? Plaine it is, that by the wordes of the Apostle ye cā con∣clude none otherwise. For as he saith God will all men to be saued, so doth he adde, and willeth all men to co∣me to the knowledge of the veritie. Which word (wil∣leth) 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 knowled∣ge 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, ma∣king 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, and death, benedi∣ction, and execration, chose therefore life, that thou, and thy sede may liue. If God wold that all men, and all na∣tions 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 reue∣led, nor made knowen vnto them. But if that plaine di∣uision made by God him selfe betwext Iew, and Gētile,

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 para∣bles, that hauing eyes they should not see. And y^t most plainely in that his solemned th••̄ckes giuing, he saith: I praise the ô father for y^u hast hidde these thinges from the prudent, and from the wise, but y^u 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 y^t 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 y^t God will not giue his true knowledge to all (yea to some he doth neuer offer it) ye shall neuer be a∣ble 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 w^c knowledge who so euer doth not at∣teine (I meane of those y^t come to y^e yeares & age of dis∣cretion) can haue no assurāce to be saued. This were suf∣ficient to cōuict you, euen in your owne cōscience. For albeit malice will not suffer you to giue place to y^e plai∣ne 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 yo^r 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 y^e end•• shall remaine two armies, bandes, or companies of men, whom God in his eternall counsell hath so deuided, that betwext thē the∣re cōtinueth a batt••ll, w^c neuer shalbe reconciled, vntill the Lord Iesus put a finall ende to the miseries of his

Church: who doth not vnderstand the trueth of this (I say) doth nether know God, nether his Sonne Christ Ie∣sus: nether yet do such, beleue his word, in w^c, both y^e one sort, & y^e other, are most manifestly expressed. The one of these Armies, is called the Church of God the elect Spouse of Christe Iesus, y^e shepe appointed to slaughter, the kingly priesthode, the sonnes of God, and the peo∣ple 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, wor∣kers 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 proposi∣tions, which not withstāding must be restreined to tho∣se 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 re∣probate 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 Na∣than called Dauid the Sonne of death, I will adduce ex∣amples 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 chil∣drē, saith: They shall all be taught of God, and they shall know me frō the least to the greatest. I shall powre forth of my spirite, on all flesh. All flesh shall see the salua∣tion of God. The Lord raiseth vp all that fall. All the inhabitantes of the earth shall learne iustice. All men shall come out of Saba. All thy people shable iust. I shall comfort all that mourne. You be all the Sonnes of God ye be all the Sonnes of light. These, and many mo places, which be vniuersally spoken, must be restreyned to gods children onely, who be elected in Christe Iesus. For those that be with out his body,

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 the∣se former sentences, which apperteine to gods children onely, be rightly spoken, or pronounced of the repro∣bate. Of the other sort, it is said: All that see me ha∣ue mocked me, they put furth their tōgues, they shake their heades. These wordes spake Dauid in the perso∣ne 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 so∣me, we reade, stode beside his crosse with sorowfull hear∣tes. 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 there∣fore 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 vn∣thākfull people, who of verye malice did deny, and cru∣cifie their Lord, and Messias, that was promised▪ Isai, and Ieremie, speaking of the destruction of Ierusalem, and of the causes of the same, say: I shall consume you all at once, and ye shall all be ashamed, by a people that shall not profit you, They haue all folowed their owne waies. Euery man gapeth for bribes. Why will ye contend with me, ye haue all declined from me. From the least to the most, 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. If these, and other lyke places shalbe

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 patient∣lye abide the Lord. Ieremie had Baruch his faithfull, scribe not withstāding his weakenes, and infirmitie. A∣bedmelech feared the Lord, was fauourable to the Pro∣phete, and therefore saued he his soule for a praye, and was deliuered from that day of vengeance. And the∣refore these vniuersall sentences must also be restrey∣ned, and kept within their own boundes, 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 con∣demne the dearest children of God, who in Paules daies did valiātly fight against the prince of this world. The∣se examples of the one sorte, & of the other I haue ad∣duced, to lette the simple vnderstand, that such generall sentences of necessitie, must be so restreined, that diffe∣rence 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: All shalbe taught of God, shalbe so generally vnderstād, that no exception be ad∣mitted, 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 pla∣ce. But the contrarie thereof is moste euident, euen by Christe Iesus his owne wordes, who putteth a plaine dif¦ference betwext them, that be giuen to him by his fa∣ther, 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

in his Epistle saith: If we say, we haue no sinne we decea∣ue our selues, & the veritie is not in vs. If we cōfesse our sinnes, 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 y^t he is reueled to take away our sinnes, and in him is no sinne. As many as byde in him (y^t is in Chriiste Iesus) sin not: who soeuer sinneth hath not sene him nether hath knowē him &c. He y^t cōmitteth sinne is of the deuill, for the deuil sinneth frō y^e beginning &c. who soeuer is bor¦ne of God committeh not sinne, for his sede abideth in him nether can he sinne, because he is borne of God. Of w^c wordes it is euidēt, y^t there be two sortes of sinners, the one be they who mourne, lamēt, and bewaile their owne wretchednes, and miserie vnfainedly before God, cōfes∣sing not onely that their hole nature is sinfull, and cor∣rupt, but also y^t dailie they so offend y^e Maiestie of their God, y^t most iustly they deserue the tormentes of hell, if Christes iustice, & Christes mediation (w^c by faith they embrase) should not deliuer them from the wrath to co¦me. To these is not sinne imputed. for y^e blood of Chri∣ste purgeth them from all sinne, his aduocation, and in∣tercession, maketh to thē an enterance to the throne of their fathers grace. To thē is giuen the spirit of sancti∣fication, w^c 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, y^t the flesh lusteth not against the spi¦rit, 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, & entise∣mētes of the same. But they are so purged y^• sinne raig∣neth

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 so∣cietie 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 ma∣nifest him selfe, and the louing kindes of his heauen∣lie 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 corru∣ption. The death I say of those sinners God will not, but he will that they repent, and liue. The Apostle saint Pe∣ter saith: 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, y^t al, without exception, shalbe recea∣ued to life by true repentance, but y^t the cause why God so long deferreth (as it were) y^e 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 far∣re different from these. For nether are they displeased w^t thē selues, nether yet hate they iniquitie, but against gods expresse cōmandementes furiously they runne w^t Cain to murther the innocent, with Pharao to oppres∣se the people of God, with Iudas to betray the knowen, and professed veritie: and finally so delyte they in all fil∣thines,

& impietie, that they can not repent. The eyes of such be blinded, their heartes are hardened, they are gi∣uen 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 de∣uill (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 les∣se will he, that the seueritie of his iudgementes be se∣ne in the vessels of wrath, thē that the riches of his gra∣ce be praised in the vessels of mercie. Storme, and ra∣ge, spew furth your venom, and blaspheme till ye pro∣uoke 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, 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 de∣clared. 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 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 chil∣dren, [ 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 reuela∣tions, for such grace receaue they 〈…〉〈…〉 of their father.

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 be∣ginners, the one of all goodnes, and of all good creatu∣res, 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 e∣uill. And because that the plaine scriptures did confute these blasphem••es, therefor did they denie the authori∣tie 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 fa∣thers, as that ye do of Pellagius, of Donatus, and of the Papistes (for of all these adulterous fathers, ye be adul∣terous children) then wolde I from Augustine (whom God stirred vp no doubte in the daies of darckenes most learnedly, and most plainely by infallible scriptu∣res to cofute those heresies) from him, I say I might ta∣ke artilerie all ready prepared, able inough to ouer∣throw your buildinges, and munitions, appere they ne∣uer so strong. But because (as before I haue said) my pur¦pose is not to burden you further, then you do confes∣se: I onely admonish the reader to be ware of such pesti∣lences, as beginne to call the trueth of God reueled in his holy word, in doubt, and do persuade men to credi∣te 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 in∣fected with this most pestilent poison, I am able to pro∣ue by mo argumentes then one. Being at London the

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 clo¦senes, 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 ma∣ny 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 rea∣son with me of the chiefe pointes in the same contei∣ned, but to pronounce sentence, or iudgement, that could I not vsurpe, being but one man farre inferior to many of my brethern, y^e 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 ope¦ned the mater by whose counsell, and in whose presence I beganne to reade his boke. The first proposition whe∣rof was: God made not the world, nether yet the wicked creatures, in the same conteined, but they had their be∣ginning from a nother, that is from the deuill, who is called the Prince of the world. which proposition plain¦ly repugning, to gods word, I did impugne, and begāne to declare vnto him, for what cause Sathan had that ti∣tle, to be called the Prince of y^e world. But he vtterly de∣nying ether to reasō, and dispute, ether yet to be refor∣med in any point that there was written, commānded me to reade forward, & to beleue, howbeit I did not vnder∣stand. To whom, when I had gentilly said: Can any reaso¦nable man will me to beleue thinges directly fighting against gods veritie, and plaine word reueled? Tusch

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 mo∣re sharpely answere saing: ye deserue the death, as a blas∣phemous 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 depar∣ted after he had thus spoken: I will goo to the ende of the world, but I will haue my boke confirmed, and sub∣scribed 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 y^t you accuse vs to be vnmercifull, proud, ambi¦cious, and enuious children, bloody persecuters of o∣thers for their conscience sake, euil speakers, impatiēt, contentious, and seditious children, that we speake one thing with our mouthes, and thinke another in our ••e∣artes. And that ye extolle your selues, that ye are mer∣cifull, humble, & louing children, abhorring frō blood, persecuting noman, good speakers, pacient, and dete∣sting all contention: That you be all waies moued with good thoghtes, and godly reuelatiōs, for such grace re∣ceaue 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 su∣steine to be of you, vniustly accused, then become proud braggers of our owne iustice, as you be, w^c sinne is so odious in gods presence y^t he hath neuer suffered it vnpunished, euē before men. Fortie yeres & more hath y^e Euāgile of Christe Iesus bene preached in Germanie,

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 tho∣se, that most constantly haue taught and mainteined y^e 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 ana∣baptistes, 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 yo^r mercie, of your godly reuelations, and other such, ye a∣re the brethern, mainteiners, and children of those in w∣hom the contrarie was plainely found: your doctrine and theirs, are both one. and therfor of you can we loo∣ke 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 reli∣gion, 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 accu∣se vs of such crimes, as impudently you lay to our char¦ge, and how iustly all men oght to feare that confusion which ye intend, if God be times ouerthrow not your enterprises. The Historie and your originall is this.

There is a towne named Alstet, in the borders of Turingia, vnder the dominion of the Duke of Saxō E∣lector, 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

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 con∣trarie 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 y^t we should auoyde all manifest iniquities, as murther, adulterie, & blasphe¦ming of the name of God, that the bodie should be cha¦stised and broght low with fasting, and simple clothing, that men oght to fashion their countenance to looke sadly, and grauely, that they should speake but seldom, and that they oght to norish their beardes. These thin∣ges 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 ca∣re 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 ta¦keth care for vs, and that we stand in the trew religion. If he shew not some signe immediatly, y^t we should ne∣uertheles go forward, praying instātly, yea & vehemēt∣ly 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 accepta¦ble vnto God. because that by it he might perceaue the feruēt inclination of our mindes. And that he wold vn∣doubtedly (if in this m••ner we did solicite him) decla∣re 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, y^t God reueled his will by dreames, and that he laid in them

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 ali∣tle before: and in the forenamed towne he began to re∣gester their names which (being of his cōfideracie) we∣re 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, Fri¦derike duke of Saxō did beare with him, especially be∣cause 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 No¦riberge, 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 tu∣mult amongest the people, wherby new magistrates we∣re created. This was y^e beginning of trouble. after these thinges the townesmen cast out the monkes, and inua∣ded 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 a∣greable to humanitie. That all oght to be equall in di∣gnitie, all men should be free, and that all their goodes should be vsed indifferently, as well of one, as of an o∣ther. Wherby the common people began to leaue of la∣bor, and to be ydle, ād what thīg soeuer any lacked, that y^t they toke by violēce frō other y^t aboūded. These ma∣ners

he vsed for a space & whē the cōmon people, & hus∣bād 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 y^e 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 y^e 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 multitu∣de of mise & that he did driue them all away. By which dreame he vnderstode, that God commanded him to ta∣ke his armour, and go furth with an armie to destroy all the nobilitie. But Muncer althugh he preached ve∣hemently 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 we∣re in armour. And to bring the mater more easilie to passe, he sent leters to the workeme that digged for me∣talles 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 Turin∣gia. 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. W∣hose prosperous successe encouraged greatly the hear∣tes of the common people, especially because the coun∣treis also about them were vp, and had inuaded the cun∣trie of Mansfeld. So Muncer (thinking now that all mens heartes had failed them on 〈…〉〈…〉) came with

300. men to Mulhusium, and ioined him self to the Frā¦cusians. At that same time died Friderike Duke of Sa∣xon without issue (for he liued a sole life) whose succes∣sor 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 vio∣lently comming vpon them, he slew 300, wherwith they being feared, durst procede no further, but fled to Fran∣cusium, 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, Phi∣lippe Lantgraue of Hesse, and Henri Duke of Brunswic∣ke. 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 Prin∣ces were so moued to compassiō, that they sent messin∣gers to exhort them to deliuer the authors of the sedi∣tion, to lay awaye their weapo••s, & to depart home wit∣hout hurte. But Muncer, considering his owne danger, came furth into the assemblie, & with graue coutenan∣ce, 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 yo^r armour. And now, it is manifest to you all, that I began this dede, but not of any priuate au¦thoritie 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

once to moue out of this place, wherin God hīself hath sette vs, who in times past commanded Abraham to of∣fer 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 mani∣fest helpe of God, and who so euer is our ennemie, him shall we suppresse on euery side. Nether is it in one pla∣ce 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 pub∣lish the knowledge of God, there is no doubte, but that we shall ouercome, and be conquerors. On the other si∣de 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 peo¦ple which sometime God chose peculiarly vnto him self, he ordeined that kinges should not spend any ti∣me in waste, yea he commāded that they should loke di¦ligently in the boke of the lawes, which he had giuen them. But what do our tyrannes? or how are they occu∣pied? 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 father∣les. 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 min∣des

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 tu¦multes, 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 persua∣de 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 defen∣ding, and mainteining that most execrable impietie of the popish preachers? Who is ignorant how greate ini∣quitie is in the bying, & selling of Masses? I will say no∣thing 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 vnprofi∣table 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, ne∣ther 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 y^e Gos∣pell. I promise you assuredly that God shall prosper vs▪ and that the victorie shalbe ours. For he him self pro∣mised me to my face, euen he I say that can not decea∣ue, 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 Ge∣deon broght to passe with a f••aw: what Ionathas did ac∣companied 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

loke on. There is no doubte, but this day in like maner shalbe notable, and had in remembrance of all posteri∣ties for the like spectacle. For althogh we seme not to be well fournished with weapons, nor fensed as it apper∣teineth, yet shall we haue the victorie. And this worke∣manship 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 pursew∣ed: let not the iudgement of your owne reason moue you, nether let any apperance of shadow of danger trou∣ble you, but valiantly inuade the wicked, and vngodly ennemie, neuer let their eng••••es of w••rre make you a¦fraid, for I will receiue in the l••ppe of my garment al y^e 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 ensei∣gne, & he sheweth also by the very same, death, and de∣struction to our tyrannes. Therfor fall vpon your enne∣mies with a lustie courage, hauing an assured hope that God will helpe you. For God will not that ye should ma¦ke 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, with∣out any certen rule, or order. Moreouer there were some of a desperate audacitie, readie to put to their han¦des to euery mischeuous acte: these of their owne natu¦re 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 befo∣re) and that toke they for a most sure signe of victorie, And this also helped them, that they were a great num∣ber, about eight thousand men, and that the place was

fitte for to defend them. So these men that were so bol∣dened, 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, that they blew their trompettes to ba¦tell, 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 en∣ded, they inuaded their enemies, beginning first to sho∣te 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 hol∣des, 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 ba∣tell, 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 vp∣per parte of the house, of purpose to vewe the dwelling.

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 de¦nied, saing: That euen then he was sicke of an agew. It happened that besides the bedde there laye a purse, w∣hich the other snatched vp, hoping to gette ••ome pray in it. After he had opened it, he found therin a letter, w∣herin 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 w∣ritten 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 y^e Du¦ke of Saxon, 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•• y^e doctrine of the Gosp••ll, oght on that maner to be handeled. But after that by y^e 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 decea∣ued, by this thy craft) haue this day perished. The he (w^t 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 we∣re of his conspiracie, he told them all. Then came the Princes of Mulhusium to Helderung, and be∣headed some of the rebelles, among whome Phipher (of whom I spake before) was one. Thither also shortly after was Muncer broght, who in those troubles was ex∣cedingly 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

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 diligēt∣ly the bokes of the kinges in the scriptures. whē he had spokē these thinges, he was striken w^t 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 w∣hich (as said is) he did openly confesse. But yet alas his error, and pestilent doctrine did not end. For from him came forth a kinde of men which for their doing, & do∣ctrine, are called Anabaptistes. for they forbidde y^e bap∣tising of children, and are them selues rebaptised, and so affirme they, that all others oght to be, and they take a∣waye all the vertue of y^e first baptisme. They shew forth a certen kinde of holines. They teach that it is not law∣full for Christen men to go to law together. Not to re∣quier or take an othe, althogh by the magistrate it were required. Not to haue any thing in propre, but all thin∣ges to be common vnto all. These be their first princi∣ples. But furthermore, they adde yet much more gre∣uous 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 sto∣de 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 Mona∣sterium, 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 (pur∣posing to lette their deuise) gaue him a litle somme of money, that he might go exercise him self in some o∣ther place. and so he did. But after he had bene in diuers

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 becau∣se the number of the citizens, and other hearers encrea∣sed 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 Lant∣graue, desiring that certeine good, and lerned men, might be sent vnto him, which might with him prea∣che the Gospell. And when there were sixe of them, w∣hereof two were sent from Marpurge, they deuised a∣mong 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 a∣ny kind of punishment, if they were not able to pro∣ue by the holy sc••iptures, that they were all contrarie to the word of God. The Magistrates sent for the Papi∣stes to come before them, and they shewed vnto them, those chief pointes of their errors. And when conti∣nually 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, con∣fute those articles that were put forth against them:

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 no∣thing to alledge for them selues, and confessing their naughtines, they commanded them, that from thence forward they should absteine from y^e office of teachi••g, and that they should giue place in all their temples, to those new teachers, which had disclosed their trumpe∣rie, 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 genti∣le 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 coun∣seled 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 y^e waies, the Bishope with the canons afore named, came to Tel∣get, 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 pri∣uate

life, he went into his owne countrey. The people of Monster coun••eling vpon this mater, kept the messin∣ger. 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, a∣mongest whom were the chief prelates, and diuers of y^e nobilitie. Of these the Magistrates asked, what their in∣tent was, and whither they were minded to hinder the preaching of the Gospell any more: They frely answe∣red, 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 tro∣den vnder foote, they liued in peace togethers: That the Gopsell might be preached in sixe churches, and that y^• impieties, and superstitions, w^c were in religion might be taken awaye: That in the cathedrall church, nothing should be changed, and that the citizens should not thin¦ke 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 familia∣ritie 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

iudgement, w^c thing, when ••••••nard Rotmā of whom we spake before perceiued, he exhorted y^e people in his pre¦aching to cal vpō God that he wold giue them grace to stand, and continew in the trueth, and that he wolde ke∣pe them from being corrupt with heresies, and chiefly from the opinion of the Anabaptistes, which now priue¦ly do crepe in among them, and gather them selues to∣gether. 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 sa∣me time came to the towne one Hermā Stapred, which being made companion with Rotman did publikely inuey against the baptisme of infantes. He was sco∣lar vnto one Henry of Rolle, 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 do∣ctrine. 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 opi¦nion, nor they did not teach but by night, and when o∣thers 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 commande∣ment of the rulers the captaines of them were com∣manded to auoyde the Citie, which going out at one ga∣te, they came in againe at an other, saying, that they had a commandement from God, that they should re∣maine there, and applie their maters. This thing mo∣ued 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

Gospell, that they should appere before them in the coūsell house, with certen other lerned mē. Then Rot∣man bewrayed his iudgemēt, which vntill that time he had concealed, and condemned the baptisme of infan∣tes, 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 retur∣ning 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 dri∣ue the preachers of the Gospell out of their temples. Af∣ter 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 dan∣ger, returned home againe. The other with great dili∣gence, exhorted the citizens, that they should beware of the doctrine of the Anabaptistes, in this wise he cea∣sed 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 doctri∣ne, 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

stirred vp by Rotman, droue him away. who being mo∣re fierce then before, prouoked Fabritius, and others to disputation, the senate agreing thereunto, but vnder this condition that the disputation shoulde be groun∣ded 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. y^t 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 cra∣ftely 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 mea∣nes 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 threate∣ned to fall vpon them (deceaued of verie simplicitie, which otherwise were good men) obeied them, and o∣thers 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 a∣gaine furth of their secret corners, of which we spake before. And being gathered to gether in the market pla¦ce, they made a gre••t shout, commanding all y^t 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 vio∣lence vnto many. The others on the other part, for s••∣uing of them, & theirs from iniuries, got them selu••s

vnto a nother certen place of the citie, that euer was wel fensed, and toke manie of y^• Anabaptistes. This con∣flict against the Anabaptistes, which enioyed y^e market place, and ••ad fortified it round, about cōtinued so long, while pledges being deliuered on both parties, they ca∣me to a composition, wherin was agreed, that euerie o∣ne 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 a∣lowed this composition, yet notwithstanding they pri∣uely sent leters to villages about, willing all those that were of the•••• secte, y^t leauing their goods behind them they should with all spede repaire to the citie to them, promising y^t what soeuer they should lose, should be re∣stored vnto thē tēne fold againe many entised through these greate, and plentifull promises, came vnto Mon∣ster, both men, and wemen with an assured hope to ob∣teine no small benefite, but chiefly they of small substā¦ce, which were not ••ble to kepe their houses. The ci∣tizens, 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 shrof∣tide 1534. Thus one partie growing weake by their departing, the Anabaptistes chose new Magistrates, su∣che as were of their owne opinion: They made counse∣lers also, amōg whome was Knipperdoling. Not long af∣ter 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 defa∣ced the great church within. This done, they began to runne on heapes about the citie, in the stretes, cry∣ing, 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

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 tho∣se 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 y^t 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 for∣the to be in common, vnder paine of heading. And to this vse there was a publike house ordeined. The peo∣ple was greatly astonished with this sharpe comman∣dement 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, w^c de∣clared, 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, af∣ter 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 com∣mandement, he said, was giuen him from aboue vpon this a greate nomber of bokes were broght forthe, and

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 pro∣phetes. This being knowen, they called the mul∣titude together, and commanded them to come in har∣nes and streight way they accused the man, and cōdem∣ned him to death. With this the people was greuously moued, and striken with feare. The chief prophet (a fo∣re 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 hea∣uen, 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 com∣manded 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 secon∣de 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 com∣mon 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 pro∣phe••e after him, named Iohn Leyden, willed them al•• to be of a good courage: for (said he) it was lōg before she∣wed 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 bel∣les at once. Within few dayes after Knipperdoling pro∣phesied, y^t those which were set aloft should be broght

downe, and the other should be exalted, from a vile, and base estate. After that he commanded that all the tem∣ples should be cast downe, affirming with muche graui¦tie, that commandement to haue come from God. Im∣mediatly the thing was obeied, and that commande∣ment 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 ma∣de him hangman, for so (said he) it was determined of God, that he which was one of the chiefe Ruelars befo∣re, and of the counsel should now be in the lowest place, and be made hangman. Knipperdoling was nothing of∣fended with the mater, but toke the office thankfully vpon him. Now when the bishoppe had certaine mo∣nethes borne all y^e 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 cam∣pe, 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 re∣maine 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 toge∣ther 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

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 mul¦titude, and so of them they shoudle be alowed, and esta∣blished. 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 hea∣nen, and therfore with terrible wordes he threatened them as that God wold not be merciful vnto them, vn∣lesse they wold alow them. At the length, they agreed, and the preachers for thre daies togethers, preached o∣nely of matrimonie: Streight waye Iohn Leiden ma∣ried. 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 coun¦ted 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 Knip¦perdoling, 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••

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 re∣quire 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 bre∣thern) 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 offi∣ce the forenamed 12. And after the maner of kings, he chose vnto him noble men, and commanded that the∣re should be 2. crow••es of fine gold made for him, a sce∣pter, a skabbard, and chaine of golde with other such ly∣ke ornamētes. Furthermore he appointed certeine day¦es, in the which he wold openly heare all mennes ma∣ters, that had any thing to put forthe vnto him. So often as he came abrode, he was accompanied with his offi∣cers, and noblemen of his court, next vnto him folowed 2. yong mē on horse backe, and he on the right hand ba¦re 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 complain∣tes 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

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, re∣ceaue the holy spirit. An other daye he leading the dan¦ce 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 offen∣ded went his way. Then hastily he went into the thro∣ne, 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 sie∣ge they set out a boke, naming it y^e 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 mini∣sters of the church now, oght to take the sworde into their handes, and by violence to set vp a new com∣mon 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 pollu∣ted, 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 doctri¦ne, as it appered by their plētiful, and excellēt writings

Within feaw wekes after the new prophet, of whome w•• spake before, blew a trompet in all the stretes and com∣manded y^t all the people should come in to the church yarde of the great tēple all harnesed: for the wicked we∣re to be driue forthe of the citie. When they were come thither, they fon••d a supper prepared, and by comman∣dement they sate downe at the table to the nomber of 4000. After they had supped those y^t kept the watch abo¦ute 1000. supped also. The king, and the Quene, with their household serued, the supper being almost ••n∣ded, the king gaue bread to euerie one, saying: Take, ād eate, shew forthe the death of the Lord. And the Que¦ne giuing them the cuppe, said: Drinke, and shew forth the death of the Lord. This being done, the new pro∣phet (of whome we spake before) went vp into the pul∣pet, 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, say¦ing, 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 do∣ne, he retur••ed to supper, and tolde merely of his good∣ly 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 pie∣ce of golde, with a charge, that wheresoeuer their doctri¦ne was not receaued, they should leaue those pieces, in a

witnes against thē of their destruction, and euerlasting damnatiō, because they had refused peace, and a doctri∣ne so wholesome. When they came to the places appoin¦ted 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 Ru∣lers, 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 com∣mon: and if they refused, then, by this signe, and (as it were) a marke, they wold witnes their euil dede, and vn∣thankfulnes. For behold the time (said they) spoken of before by the prophetes, in the which God will that ri∣ghteousnes 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 fa∣ther. They speaking after this maner, were takē, and (in y^e beginning by gentlnes, and afterwith tormentes) they being asked of their doctrine, & life, & of y^e strength of y^e 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 as∣ked, why cōtrarie to their promise they had driuē y^e in∣nocentes out of their Citie, occupying their goodes wi∣ues 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, 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 muni∣tion, and victualles, that were in the citie, and the mul∣titude:

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 co¦me, the king wold set forth with all his host, to bring the whole worlde vnder his power, and subiection, af∣ter that he had killed all the kings therof, for not mi∣nistring iustice. When they had bene reasoned withall after this maner, 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 citi∣zens 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 know∣ledge, 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 cer∣teine quarters of the Citie to defend, and garisons of men to kepe the people from rising. More ouer he pro∣mised 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 go∣uernours 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 pre∣sent ayding of the Bishop, there should be appointed furth 300. horsemen, and 3000. foote men, for sixe mo∣nethes. The Coūtie of Oberstē named Vlrik was made ge∣neral

captaine ouer this armye▪ and of the whole war∣res. 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 y^e moneth of Aprile. And also they sent leters vnto the Citie besieged, willing them to giue o∣ner 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 Lant∣graue 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 Lant∣graue when he had red their leters, & their boke, he no∣ted 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 y^e places of scripture, w^c made thē think it lawfully done, & why they cōfirmed it not before by some miracles, & signes aboue nature. For said he, God

shewed by all the prophetes long before, of the com∣ming of Christe, so that it was not onely euidēt, of what house, and linage he should come, but also in what ti∣me, and where he should be borne. They did also desire that their cause might come in question. Vnto y^e which the Lantgraue answered, that it was to late, seing y^t 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 desi∣ring 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 wri∣ting, & 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 Da∣uid be erec••ed againe, and Christe shall reigne vpon the

earth and all the writings of the Prophetes, shalbe ful∣filled: 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 pro∣phecied 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, he∣gaue charge to certen Ministers, of his Church to ans∣were vnto it.

In Februarie the famine was so great in y^e 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 proui∣sion 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 shoul∣ders: 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 fa∣ther. Then dansed they, and the king led the dance, & he exhorted the people also (which had no other vi∣ctualles left, saue onely bread, and salt, that they should dance, and be of good chere. Now when the day of E∣ster was come, and that there appered no signe of deli∣uerance, the king, which had made them so many good¦ly, and large promises, that he might finde some mea∣nes to excuse him selfe with all, he feined him selfe to be sicke, sixe daies togethers▪ which dayes being ended,

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, so that they were all made cleane, and purged from their sinnes, and that this was the deli∣uerance 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 tho∣se that were besieged in Monstere he said thus: Oh what shall I say, or how shall I bewaile this vnhappie people: y^e thing it self doth declare, that they be possessed with many deuilles, but we oght to giue praise to the merci∣ful 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 grie¦uously punished by the hād of God, yet notwithstanding he hath brideled y^e 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 hāde∣led this mater farre otherwise. But now when as God ha∣the thus restreyned hym he is not able to do so muche as he wolde and as he desireth, but so farre as God per∣mitteth 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 ma∣ny wiues at once. for he knoweth well that men do ab∣horre 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 y^e people by fraude and deceat, he must not be desirous to reigne, not to declare him self a tyrāne (for all y^e world reproueth that, and seeth to what end such enterpri∣ses

do tend) but he must come by some priuie meanes: as by holie speakings, his garmēts homelie, and not ly∣ke vnto others, a graue countenāce his head hanging to¦ward the ground, in abstinēce not touching money, not eating flesh, refusing mariage, esteming ciuile gouern¦ment, 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 y^e 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 w^t vnshame∣fast extremitie, and for filthie desire to take as manie wiues as he list, this is not the craft of any practised de∣uil, 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 de∣ceaue: 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, 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 y^e great doctor deuil of bothe y^e 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 worl∣de 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.

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 y^e 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 Mun∣cere. 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 toge¦ther spiritual, he can not be ouercome with a multitu∣de of horses, or any enginnes of warre. But our Princes and Bishoppes worke otherwise. for they hinder the do∣ctrine of the Gospell, which is the onely way, wherby y^e 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, w^c 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 tou¦ching the common brute and writings that go of Mon∣ster, 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 wit∣nesseth

Christe to be borne of y^e 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 insti¦tution 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 crea∣tures, 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 of∣fendeth not, he that killeth, robbeth or spoileth, he tras∣gresseth 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 recea¦uers 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 whore∣dom and adulterie, as they say, because they were con∣tracted 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,

and robberie. And as touching their kingdome, w^c 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 spo∣ken, 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 dai∣ly died for hunger, and that many also departed from thence, and came out so weake and feble that the enne∣mies had pitie vpon them, the captaine sent worde to y^e 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 a∣gaine 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 w∣herein they offended: fu••ther more they expounded a certen place of Daniel, as of the fourth beast much mo∣re 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 y^e Citie, there were two that fled from thence, of which one was taken of the sol∣diours, the other came to the Bishope vnder safe condu¦cte, 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

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 w^c they had be∣gonne. 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, kil∣ling the watchemē: other folowed after these, which fo∣unde a litle gate open through which they entred in∣to 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 y^e residue of the armie out which wolde haue entered, and shutting the gate, they fel vpō them that were come in w^t 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 fe∣lowes, 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 y^e market place: & being in dispaire of any victorie (many of them being slayn at y^e first bursting in) they desired and intreated for mercie, w^c was grāted vnto thē. The king and knipper∣dolin were taken the same tyme: Roteman disparing of his life, ranne amōg y^e heape of y^e ennemies, & was so thrust through, rather thē he wolde fall a liue into their hādes. Whē y^e Citie was takē, y^e Bishope tooke to hī self half y^e spoile & y^e ordināce: afterward he discharged y^e ar¦mies, reseruing onely to hī self two ensignes for defēce Thē was there an other cōuētion of the Empire at Wor¦mes 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^• Anabap¦tistes, seing y^e towne was alreadie takē: he also aduertised

them that the Princes oght to aske coūsel of the Bisho∣pe 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 a∣ny more in the mater. In the same conuention the Bi∣shop of Monstere desired his charges & losses to be re∣compēsed, 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, whe∣rein the things concerning the warre and the charges thereof might be knowen, wherein also it might be de∣creed what forme of common welth were after to be e∣stablished at Monstere. When the day was come, the Em¦bassadour of king Ferdinādus briefly repeted the cau∣ses of that present conuention, to witt, that amōg other things it might also be deliberated, how y^e 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 (y^e 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 conside¦red. To these thīgs answer was made, y^t y^e Bishoppe had taken the greater parte of the spoile with all the ordi∣nance and goods of the citizens which wholie appartei¦ned to the commō welthe of the Empire, therefore that it was reason, the value should be counted and commu∣nicated with the charges, & what other things were ne∣cessarie 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 w∣hich had departed to other places, so they were not A∣nabaptistes: that the Bishoppe should set forthe the reli¦gion

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 w∣hich he had builded in the citie, & that he should with∣out delay put to death the king with knipperdoling, & Crechting, y^e prisoners without reteining them any lō∣ger. As for that which we said was determined of reli∣gion, 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 w∣hich 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 y^e 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 se∣conde 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 o∣bey the Magistrates. Those same men also disputed w^t the kinges felowes bothe by communication and wri∣ting, 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

asked the king by what auctoritie he arrogated to him self such libertie ouer his Citie & people? who asked him againe, who gaue hī auctoritie & power in y^t Citie and whē the Bishopp answered that he obteined that iu∣risdiction by the consent of the congregation and peo∣ple, euen so, 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 ma∣de 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 po∣ste, where were present two executioners with fyrie ton∣gues to torment them with all, the king at the thre first pyntches of the tongues held his peace, afterward cry∣ing to God incessantly for mercie. When he had bene torne on this maner for the space of an houre and mo∣re, he was thrust through the breast with a sharp sword and died. The same punishment also had his felowes, w∣hich 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 w∣hich 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 enter∣prises 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 ex∣ternall gesture, what so euer ye speake of charitie and lo∣ue,

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 y^t I li∣ste 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 parti¦cular 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 w∣hat your fathers began in Monster in their purpose, you do performe and finish: and to that end do you w∣rite 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 liber∣bertie, that no man should be troubled for his conscien∣ce, cloking vnder that title all blasphemie, and diaboli∣call doctrine. And you now last in accusing vs of the∣se 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 al∣ready 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 y^e 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 Prin∣ces 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

the Princes, and the people, cōspired to this day against God, against his sonne Christe Iesus, ād against his eter¦nal veritie. They mainteine impietie, superstition, and idololatrie, they cruelly murther the Saintes of God, and so do they reioyse in all kinde of tyrannie, y^t 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, y^t spedely ye retourne to the liuing God, who∣se veritie so long ye haue oppugned, whose religion ye gainstand, and true messingers, ye persecute, or els per∣suade 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 repen∣tance by a fatherlye correction, the end wherof shal tur∣ne to your cōfort. Not so, not so, but as ye haue still re∣belled, and dishonored him, so will he powre forthe con¦tempt vpon you, in the which ye shal perish bothe t••m¦porally, and for euer. And by whom doeth it most appe¦re, 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 w^c ouercometh the worlde is our faith, so it behoueth vs to posses our soules in our pacience: we nether priuely, nor openly denie the po∣wer of the ciuile magistrate: we do not claime the cōmu¦naltie 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 wi∣thout all feare. But what ye may loke for, if the Anabap¦tistes shal atteine to their purpose: the confusion, and ty¦rannie vsed by those of whome we haue spoken, is▪ and

may be a glasse, wherein ye may se your iudgement, & end most fearfull, vnlesse that vnfeinedly ye repent. Flat¦ter not your selues, that ye be able at all times to pre∣uaile 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 en∣raged Anabaptistes. Consider, consider depely in your hearts, that when God will punish, no multitude can re∣sist. 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 e∣lect 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 ripe¦nes, & therfor for his owne names sake he wold not suf∣fer 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 iusti∣ce can not. And what instrumentes can God, (I say) finde in this life, more apte to punish you, then those that ha∣te, 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 w∣rong 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 tem∣poral, and for euer. Now to the conclusion of your boke. Thus ye finish.

THE ADVERSARIE▪

Iudge now gentill reader vprightly, 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 in∣differencie, euen so do we, requiring of God not onely y^t 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 con¦fusion 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 vn¦der 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 at∣tribute to Christe Iesus his death and passion. Yea, so∣me of you are not ashamed in your enuenomed do∣c••rine, wherein secretly ye traine your scholars, to affir∣me: 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 fa∣ther Pelagius was neuer so impudent, nether yet did e∣uer 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 de∣nie, but that the death of Christe Iesus shall to the con∣sumation 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 we∣re not able to satisfie the iustice of God which we had al

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, w∣ho 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? Sa∣tan him self is compelled thus farre to co••fesse, and the∣refor be thou shamed (o thou blasphemous mouth). What other monsters ye norish, and fede in the stinc∣king denne of your enuenomed heartes, time wil reue∣le. 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 Casta∣lios ••currilitie, do thus conclude.

THE ADVERSARIE

And as for you (Careles m••n) you oght to take it in good worth, 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 ne∣cessitie.

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 expres¦sed

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 ga∣ue it to such as best pleased him, whē yet in very dede he had no power to giue to his felow angelles, and com∣panions of darkenes licence to enter into the bellies of swine, till that he, ād they were faine to begge that plea¦sant palace, of him, to whom all power is giuen in hea∣uen, 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 iu∣stice, 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 suf∣ficeth 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 boa∣sting 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

iesting eshame not to saye▪ that ye are not two thou∣sand 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 dow∣ne your head (for so doeth the serpent whensoeuer she is touched) But why do ye not considre (seing ye be rea∣sonable serpentes) that like as prowdly ye lift your sel∣ues 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 cōfoun¦ded 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 sel¦ues enemies to his eternall veritie, the knowledge whe∣rof 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 comon¦ly 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

profound, can no creature apprehend and compasse, and ther••fore oght all the true seruantes of God with reue∣rence, and with trembling saye, O how incomprehensi∣ble 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 CON∣DEMNE.

Fautes escaped in the printing.

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 mali∣ciously. In the 165. page, the 6. line yea for yet. In y^e 204. page, the 3. line thy penne for my penne. In the 263. pa∣ge 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 li¦ne, 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.