Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in Iacob, and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children, and his maruelous iudgements towards the reprobate, firste published in the French toung, & now translated into English, by Iohn Fielde, for the comfort of all Christians.

¶ An Answeare to certaine slaunders and blasphemyes, wherewith certaine euill disposed persons haue gone aboute to bring the doctrine of Gods euerlasting Pre∣destination into hatred.

DEarely beloued brethren we must not be amased if the article of the euerlasting predestinatiō of God, be so assaulted and fought against by Sathans mayntainers, seeing it is the foūdation of our saluation, and also serueth for the better magnifying of the free goodnesse of God towards vs. On the other side those Dogs which bark against it thinking to haue a good and fauourable cause are therin more hardye: as in very trueth there is nothinge more contrary to mans vnderstanding, then to place the cause of our saluation in the good will of God, in saying, that it belongeth to him alone to chuse vs: without finding of any thing in vs wherefore hee should choose vs: and after hee hath chosen vs, to giue vs faith through which we should be iustifi∣ed. But what? In asmuch as he is not bound to the person, it is good reason that he be left in his meere libertie to giue grace vnto whome he will, and to leaue the rest in his perditiō. But I deferre my self to intreate more largely of this matter, because you maye haue large discourse thereof in those Bookes which are imprinted: which ought too

content you. Concerning the writing which was scatered about, to abolish this article of our faith, in very truth it deserueth no answere: being on the one side so ful of ignorāce & beastlines, that euery one ought easily to iudge thereof: & on the other side so ful of impudencie, that it is a wonder how these troublecoasts & shameles deceiuers, abusing so vilainously the holy Scriptures should be hear∣kened vnto: notwithstāding because I haue vnder∣stode that there are yet some simple & weake ones that are trobled therwith, I therfore thought good to take the payn to shew thē that wil shew them∣selues teachable: how they ought to resolue them∣selues, to the end they might be no more deceiued by these deceiuers.

In the firste place, hee that hath made that writing, were it Sebastian Chastalio or som such like: to shew that God hath created all the world to be saued, he alledgeth that he laboureth to draw vnto him all that went astray: the whiche I confesse in respect of the doctrine of faith and repentaunce, the which he propoundeth to all in generall: be it to draw his elect vnto him, or to make other inex∣cusable. God then calleth euery one to repentance and promiseth all those that returne vnto him, too receiue them to mercie. But this meaneth not that he toucheth to the quick by his holy spirit, al those to whom he speaketh: as it is said by Isay in the 53. chapter. His arme is not reuealed to al those that heare. To which agreeth the sentēce of our lord Iesus Christ None can come vnto me, except my father draw him. And

the holy scripture sheweth throughout, that con∣uersion is a speciall gifte of God. And in deede the place of Ezechiel, whereof this troublecoast ma∣keth his buckler, very wel confirmeth my saying. For the Prophet hauing saide, that God wll not the death of a sinner, addeth, but rather will that hee returne and liue. Whereby he signifieth that God biddeth and exhorteth all which are gone astray too re∣turne to the right way. But not that in deede he leadeth them all to himselfe by the power of his spirit. The which hee promiseth not, but to a cer∣tain nūber, which appeareth aswel in the 31. chap∣ter of Ieremie, as in the 37. of Ezechiel and in the 11. and throughout the whole scripture.

The seconde reason of this wryting is, that all menne are created too the image of GOD, the which hee saieth not to haue beene abolished but onely subiected to euil. As though it behooued man at aduenture to beleeue his simple saying. But contrariwyse the Scripture sheweth, that albeit there remain yet some trace of the image of God in vs, yet that the whole is disfigured, so as reason is blinde, and the hearte peruerse: wherfore by na∣ture wee are wholly accursed. Wee see therefore at the least, that by the wil and decree of God, we haue bin al subiect to euerlasting dānatiō through the fall of one man. Concerning that which this troublecoaste addeth, that if wee beleue, we are de∣liuered through Christ by the power of the gospel, & of the holy ghost: that serues for nothing, but to confirme our doctrin. For it behoueth that we al∣wayes

come thither, that none beleeue, vnlesse those which are ordayned to saluation Acts 13. & all the scripture is full therof. Wherfore this is as much, as if he should say, that the elect of God are deliuered from that common damnation through faith.

The third article contayneth an horrible blas∣phemie that if God haue created men to dampne them, his will and the Diuels is all one. They that speake so, shew playnly enough that they are alto∣gither mockers of God, and despysers of all reli∣gion. It pleased God that Iob shoulde be robbed and spoyled: to be shorte, all that is there attri∣buted to the Deuill, and to those theeues and rob∣bers, it is sayde plainely, that it came not too passe but by the good pleasure of GOD. Muste wee therfore conclude that Gods wil and the Deuils are all one? But they that knowe that the iudge∣mentes of God are bottomlesse, and shall haue once knowen their owne weakenesse, will adore them with all reuerence and humilitie and know well too put a difference, although that GOD willeth the same thing that the deuil doth, yet that this is indeede in diuerse respectes. And so, that he deserueth alwayes to be acknowledged righte∣ous, although that his counsell be incomprehen∣sible vnto vs.

Afterwardes too abolishe the Election of GOD, seeming as though he woulde confesse it, he answereth that God hath not cteated nor predestinated any man not to beleeue, seeing he cal∣leth

euery one. Wherein hee shewed that hee ne∣uer yet learned the ABC of Christians, seeing he knoweth not how to distinguish betwene the out∣ward preaching, which is done by the mouth of men, & the secret calling of God whereby he tou∣cheth the hartes within. Now when it is cōmaun∣ded in the last of Marke, to preach the Gospell too all, this importeth not that God therfore worketh in all by the power of his spirit: and when it is said in the second Chapter of the first too Timothie, that God would all men to be saued, the solution is added by and by, that come too the knowledge of his trueth. Wherefore then is it, that he him selfe would not at that present time, that the gospel should be prea∣ched to all? so farre of is it that he hath enlightened all the world in the faith. It is maruelous that this shameles forhead, is not ashamed too alledge for him self the 10. to the Romanes, where the text ex∣pressely setteth forth that all beleeue not the Gos∣pel, because that Isay saith, that the arme of the Lord is not reuealed to all. Also the 6. chap. of S. Iohn where Iesus Christe expressely pronounceth, that all that are giuen him of his father come vnto him. And touching that, that he saith, that all shalbe taught of God: it is a speciall promise made to the Church: as also the Lord Iesus Christ was a faithfull expositour ther∣of, saying: He therefore that hath heard and learned of my father, shall come vnto me. Whereby he sheweth, that all are not inwardly called. According as a little after also hee confirmeth the same. Therefore I haue said vnto you, that none can come vnto mee, vnlesse it be

giuen him from God my father. Notwithstanding this Rustick imagineth he hath well escaped, hauing spoken a word of predestinatiō, without making any semblance of the text so expressely set foorth, wher it is said, that God wil haue mercie, vpon him on whō he wil haue mercy, & that our saluation is of the same mercy: & not of the willer nor of the runner, and that before the two twinne•• were borne, whē they had neither done good nor euill: to the end the purpose of his electiō might stād sure, he had cho∣sen the one, & reiected the other. Also whē we beleue that this proceedeth of that, that God hath chosen vs: Therevpon it foloweth, that the rest of the world remaineth blinde. But because it would be to long to alledge all, consider those places whiche are gathered in a little booke that our brother master Beza hath made thereof, and you shalbe fully sa∣tisfied therein.

To shew that the hardening of Pharao, proce∣ded not of God, he alledgeth that which is said in the third and fourth of Exod. I haue commanded thee, to let my people depart and thou wouldest not. But it foloweth not therevpon, that God had not ordeyned Pharao to be glorified in his obsti∣nacie & hardnes, as he protesteth, Exodus 9. chap∣ter. And Saint Paule alledgeth it in this sense in the 9. chapter to the Romaines. This therefore is sottishly concluded of this impudent fellowe, that our will is the first and chiefe cause of euill. I confesse in deede, that it is the neere cause, and the true roote of our condemnation. But too the ende a man may graunt him, hee alledgeth the

authoritie of Amerbachius, who is a lawier, and as skilfull a Diuine, as a Poticarie is a good butcher.

Concerning Melancthon, if this Rustike rested not him selfe vppon him, as hee protesteth, but vp∣pon the Gospell, howe prooueth hee by the Gos∣pel, that God hath not ordeyned of his creatures? Touching that hee imputeth vnto vs, that we put a fatall necessitie as the Stoikes doo, it is a verie vilanous slaunder: For the Stoikes, they made god him selfe subiect to such necessities, making a net of obscure causes, wherein God was entangled. But wee set the Lorde and maister in full libertie, attributing the soueraigne Empire too his proui∣dence, too dispose of all things. Concerning that this Clowne babbleth of Free will, it is sufficient∣ly reiected throughout the whole Scripture. For Freedome and bondage are contraries. Nowe, that wee are the seruauntes, yea the slaues of sinne, there needeth not that we aledge one place alone, seeing the whole Scripture are full thereof.

Notwithstanding, too gyue some colour too his errour, hee alledgeth that Ierusalem woulde not receyue the grace of God, yea as though this prooued Free will, too choose good or euill. You shall finde throughout all my bookes, howe I haue taught, that wee must not seeke the cause of our perdition any where else but in our selues, and in our peruerse will. But it follovveth not, that it is in vs too chaunge our will, which is altogither giuen too euill.

You shall also finde that I haue taught that which this troublecoast setteth down here to put out the whole light: to witte, that our wil is the cause or meane to come to saluation. Wherfote it nedeth not to alledge that Abraham beleued God, & that it was imputed vnto him for rightuousnes. For in very trueth it must needes bee that a man must ac∣cept the grace of God. But the question is of kno∣wing what is the first cause. And this is the power of the holy ghost, thorow which we are drawē to the obedience of god, according as he hath chosen and adopted vs for his children before the foūda∣tion of the world. Nowe in this behalfe this vile dogge sheweth sufficiently ynough, that he makes no accōpt of the holy scripture, the which asmuch as lies in him, he would abolish or tread vnder his feete. For in going about to declare how Abrahā was saued by his wil, he saith that this was of that wil which God had put in man creating him after his owne image. Whereby he vtterly abolisheth the whole grace of the holy ghost: and goeth be∣yonde not only the Papistes, but also some of the Paynims, in this impietie. For the Papistes keepe such a measure in magnifying their Freewill, that they confesse, being corrupted and depraued, wee can do nothing, if God through his spirit & super∣naturall grace, do not helpe, driue and direct vs. But concerning the holy scripture, it sheweth vs, that we shal alwaies be rebelles against God, vntil that he shal haue chaunged & renewed vs. And loe why Moyses said to the people, Deutero. 29. that

God had not yet giuen them an vnderstanding hart, and seeing eyes. And therfore to the ende hee might be obeied, he saith, that he would giue them a newe heart, taking away that stonie heart. Iere∣mie in the 31: Ezechiel in the 11. & 37: & S. Paule in the 2. to the Philipp. that God giueth both too wil & to performe. And in the first of S. Iohn it is said, that they which beleeue, are not of the wil of flesh nor blood: but renewed of god. And S. Luke speaking of the woman, sheweth wel, how all are drawen vnto faith: to wit, that God openeth the heart, to the end his word may be vnderstoode. Now it is certaine that these things are not spokē of the cōmon order of nature. And yet this villain dareth alledge that which S. Paule saith in the 3. Chap. to Titus, that God hath saued vs not accor∣ding to our works, but according to his mercie: to inferre vpon that, that we haue Free will, but not so constant. Now when S. Paule speaketh in the 3. to the Roma. of the will of mā, such as it is by na∣ture, he decyfreth plainly inough, that there is no∣thing but peruersitie and malice: as also in the 8. chap. he saith, that al our thoughts are enmities to God. Mark thē how this agreeth with that which this ttoublecoast chatteth, saying that God renew∣eth vs, after that we haue consented to his calling. And he is not ashamed to alledge to the same pur∣pose the 5. to the Ephesiās, where he speaketh ther∣of as of the fables of Marlin: but contrariwise he saith in the same epistle: When you were dead in your sinnes, and the captiues of Satan, and that ye

were the children of wrath as others, God hath quickened you, &c. And in the first chap. he shew∣eth wel, that faith and regeneration proceeded frō no other thing, then Free election. And in deede, it must needes be that God accomplish in vs that which he hath spoken by his prophet Esaie, in the 66. chap. I appeared vnto them, which sought me not. And loe why Iohn Baptiste, reproouing the rudenes and hardnes of his disciples, saith in the 3. chap. of S. Iohn. No man can receyue any thing, vnlesse it be giuen him from heauen. And which is worst, this troubler is not ashamed also to bring this place, that God giueth both to wil and to per∣fourme, to make vs beleeue, that the grace of God followeth our good will: howsoeuer it be that S. Paule in that place without leauing any thing too men, would attribute the whole praise of our sal∣uation to God: as he saith in the first chap. that hee which hath begonne the good work of saluation, will finish it. Wherein it must bee, that he make the grace of god to come after the taile of Frewil.

Now afterwards this troublecoast taketh great payne to proue, that there is a wil in mā, as though any man had euer denied it. But he should shewe, that that will is Free too choose good and euill. Nowe howe proueth he it? by the 7. chap. to the Romanes, that this place can not be wrested. But herein men may easily iudge, howe his minde is froward & peruerse, seeing that S. Paule declareth there, although his will laboured and striued too good, inasmuch as it was regenerated by the spirit

of God, yet oftentimes he went but hopping vpon one foote. He alledgeth a litle after the 7. of the 1. Epistle to the Corin. where he speaketh of a mans will, that hath a daughter to marie. Here is good stuffe to founde Freewill. Concerning the 30. of Deuter. where it is said: I set before you this daye life & death, choose you: S. Paule in the 10. to the Roma. giueth a sufficient solutiō: that is, that Moi∣ses presupposeth that God putteth his word in the heart. And loe why it is said, that this ought to be layd to the gospel. Concerning that of Ecclesiast. which notwithstāding is Apocripha, there he spea∣keth but of the outward doctrine, but the inwarde grace is a thing apart and by it selfe. That which is soyl fauouredly iumbled togither by this trou∣blecoast, that vnder the shadowe that Iesus Christ calleth al those that are heauie loadē, he cōcludeth that grace is giuen equally to all. But hee maketh no rekoning that Iesus Christe after hee had prea∣ched more excellently then al creatures, saith by & by, that his father must draw thē to beleue in him.

In the end going about to salue that place of S. Paule where it is said, that if a potter make vessels of earth as he seeth good, this sheweth that God disposeth of his creatures: I pray you marke wel, the goodly solutions that he giueth: that God ra∣uisheth by miracles, or diseases both one and o∣ther as semeth good vnto him. As if S. Paule spake not expresly there, that God according to his vn∣chaūgeable purpose, either chose or reiected men,

before they were borne, or before they had done either good or euil: too shewe that it is neither of the willer nor of the runner, but of his mercy, that his elect are saued. Such premisses are woorthie such a conclusion as he maketh, let vs drawe neere vnto God, and consent vnto him, and he wil draw neere vntoo vs. As though the firste approching were not, that he shoulde seeke vs out, whilest that we are farre from him. It is true that God oftentimes vseth this speech, Re∣turne vnto me, & I will come vn∣to you: but this is to shewe what is our duetie and not what our pow∣er is.

Praise be vnto God.

FINIS.